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VOL. XX. JANUARY, 1870. NO. 1. 

TERMS : One Dollar and twenty five cents 
per year in advance. 


CH ^IVTV NTS Keplinger, David D Clark, A b Holl. Abraham 

V^W±>I X 1^±\ _L KJ Stomp, John Lair. S C Oswald. Wm Moser, Ka- 

p r q (>r,tl Stem, Wm B Keseler, Daniel Englar, E 

Williams, Daniel Miller, Stephen Yoder, Abr'm 

Oar Individuality 4 Naff, Job j Knisely, Samoel Deal, J W Brum- 

Service of God and its importance 7 baugb, Benj Leatberman, W J II Bauman, Geo 

David end Christ.-An encouragement to tf^l'/ B p"-' 11 "' i ^i"^' """T v E1 ^ 

herder. Adam Brown. Levi Kitlinger, John E 

Sinners ]1 Cripe, Emanuel Hoover. John Fiiedly. Mary 

The standing committee and the report \'A Rikard. J C McMulIen, Abr Fefley. John Smith, 

Momentous themes 17 » r . J " C0 . b ^e^ly, J Miller V Reiehard, Christ 

Grisso, John W Pro Vance, Daniel Flory, L W 

rh« CUrse Of Canaan 19 Matthias. David Moore. John Shellaberger. 

Daniel's prophecy of the Messiah "20 Martin C Mohr. W A Kershner, Susanna Sidle, 

A defence of the Standing Committee 21 f, ,,el Bmnbmm G W Ferguson 

__ . Henry llershherger. Cuthbert ^ orkinan. Cyrus 

Usefulness without popularity 22 Lentz. J Ritter. Peter Nininger. J A Sell. Mary 

The dignity of serving . .. 23 Wood. Leah C Taylor. A S Beery. Eliza Brandt, 

A definite object in praver 24 %« n ™ Jjjw D f vid ««ber Michael Swanger, 

~ , .. Geo W Buckwalter. David Brower, Jacob Hol- 

On dress ^;> linger, 8 M Goughnour, Gideon Bollinger. 

What is defensive war? 26 Christian Nininger; Geo Philips; E P L Dow: 

Beautiful illustration — Wm Pannebaker; Geo W Wine: Catfa Longen- 

Vouth's Department ^'p-Sr 8 Stuekey; John P Hess; Abr 

1 Y\ olf; Gilbert Brower: Jos Warfield; Jos Zahn; 

The little conscience '27 Abner Fidler: Abr Naff; Jacob Fal ken stein; Jno 

A compass to steer bv 20 Rowland; David Kingery; Nathan Miller; Jacob 

Correspondence - ^ Dealer W K Si—: Jacob Aluhler, Re- 

' beeea Sbively; Sarah Harlev: Jos Shiek; Joel 

Church news .-51 Glick; Eld C Wenger; Christian Krider: George 

Treasurer's report of Annual Meeting.... — Row; Cath Cronise; C Bucher: A J Bowers: D 

Notice of district meeting - ^Ink; Joa ] ?' ,ver J r *»** Campbell: Elvira 

ACnstrong: John Holsinger: Jacob Stanley; 

Ooitnanes 32 John Spindler; Hiel Hamilton; J K L Swihart; 

Notice Cover- -John R Holsinger; S D Christian; Jacob Freed: 

Philip Boyle: Samuel Bock; J R Eby; Catharine 
Rinehart: R C Ross; Silas Morton; Jos Ogg: 
David Province. 

LcttCl'S RcCCiTCCl. Israel Roop; Adam S Lehman; John Green; 

Martin Cochran: P S Garman; Peter Crick; 

From J C Mc Mullen. Abr Molsbee, H John- Allen Boyer: Wm Holsinger: Amos Connell; 
son, D R Sayler, Jas A Ridenour, John Butter- John Nehr: L R Day; Wm Sadler; Jacob Clap- 
baugh. John Lutz. J A Sell, Ananias Hensel, per; Elisha A Crawford; M J C Ecker; D D 
David D Clark, Samuel Mussulman, C Gnegy, Horner: Jacob Mitcbel. 
J S Stayer, Adam Kurtz, Leonard Furry, F M 
Snyder, A J Correll, John Ockerman, G W Gish; 
Emanuel Slifer, D R Sayler, F Yoant, Mills 
Calvert. Eld Jacob Miller. 

Jacob Holsinger, S R Moore, Lindon West, 
Abraham You nee, D P Sayler, Jacob G Bashore, 
A Leedy, jun. J F Funk & Brother, Henry 
Clay. S Gall, W B Sell. B F Moomaw. P 
Mundell, D C Moomaw, Obadiah Summer, S M 
Mohler, S R Moore, J G Custer, Jacob Holsop- 
ple, Matthias Frantz. John Wise, J W Wolf. 
Solomon Gilbert, J B Tknxer, Wm B Sell, J L 
Parker. P J Brown. Jos I Cover, David L Will- 
iams, Jacob Wine, R H Miller. John Noffringer 
Daniel Miller. Jacob B Landis, J W Moats. I J 
Rosenberger; H B Brumbaugh, Abr Malsbee, 
John Knisely. S Z Sharp. H lohnson. D H By- 
erly, Jo* Holder. Abr Naff, Z Newcomer, F P 
Lnehr, J L Kuns. 


From John B Miller. Jacob Faw. Asa Bears?, 
Chri.-tian Burger, John Noffsinger, John Zuck, 
Ira Calvert, Mary E Harris, Thos C Johnson, 
Matt Tyson. Upton R Waltz. Jacob Andrews, 
T) G Varner '2. Nanev Enamel. Noah Horn, 
Geo Wi<e, Henry Beeluaan, Kit« j Moomaw, 
Mary Hedge, David Bo«»p, Jacoh Sprankle, 
David Millet. S Sowers. Mn\ Dcrdorff, Kliz 
Sbellaberger, John K Beery 2. David Bock sen. 
Samuel Lidv Josiah Keim, Sarah Stem. Isaae 


Several nameless letters have been received 
with subscription for the Visitor. Mistakes 
will be made sometimes both at the office and 
by correspondents, and all such will be cheer- 
fully corrected. Those that do not receive the 
first number ( January ) in due time will please 
inform immediately. 

If brethren and sisters want the Visitor and 
cannot pay in advance, but will pay during the 
year, we will willingly wait for them. We do 
not think that there are many of this class, 
hut there may -be some and we desire to accom- 
modate them as far as we can. Poor brethren 
who wish to read will receive freely to extent 
of ability. 


A Debate on Immersion between Elder 
James Qninter. and Rev S. P. Snyder 

"Is Immersion the mode of Christian Bap- 
tism Authorized and proved bv the Bh!e." 

Priee ' § ,75 

One doz bv express 7,00 

Address ' H. J. Kdrtz, Dayton, O. 














*'For I am not ashamed of the Gospel of Christ : for it is the power of God unto salvation to 
every one that believeth, to the Jew first, and also to the Greek." Rom. 1 : 16. 



VOLUME XX, 1870 



¥11 Gftsm mmim 

Vol. XX. 

JANUARY, 1870. 

No. 1. 


Friendly reader : In making you 
our first visit in the Year of our 
Lord one thousand eight hundred 
and seventy, we greet you with the 
expressive Christian salutation, 
"Grace be unto you, and peace, from 
God our Father and the Lord Jesus 
Christ." These words so rich in 
meaning, contain the substance of 
the great gitt of salvation. The 
grace alluded to, is none other than 
that which Paul says, ;< brings sal- 
vation." And the peace of the sal- 
utation is no less than peace "with 
God," the peace "that passeth 
knowledge." The salvation of 
which the Lord Messiah is the Au- 
thor and Finisher, saves his people 
from their sins. And all who are 
saved from their sins will have 
"peace with God through our Lord 
Jesus Christ," and if it be possible, 
as much as lieth in them, they will 
live peaceably with all men." 

"Behold, how good and how pleas- 
ant it is for brethren to dwell to- 
gether in unity I" Well may we be 
called upon to contemplate such a 
beautiful picture. For such is the 
meaning of the word, behold. It is 
desirable, and indeed necessary, for 
all men to dwell together in unity 
or peace if they would be happy. 
But the most perfect unity will ex- 
ist among the real brethren in 
Christ. For this their Lord prayed 
and labored. And one of his holy 
Injunctions to his followers is, 
"have peace one with another." 
The gospel is called the gospel ot 
peace. The reason is plain. It 

promotes peace in proportion as its 
teachings are cordially received, 
sincerely believed, and faithfully 

The mission of the Gospel Visitor 
is to promote the gospel of peace, 
and thus extend peace with its tem- 
poral and eternal blessings. The 
demand for such labor to-day is as 
great as it has ever been, and per- 
haps greater. And in introducing 
to our readers this twentieth vol- 
ume, the following language of the 
apostle presents itself to our mind 
as both admonitory and encourag- 
ing: "Let us not be weary in well- 
doing: for in due season we shall 
reap if we faint not." Both the 
authority and the appropriateness 
of the passage commend themselves 
not only to our approval, but to our 
high regard. We therefore desire 
to continue in well doing, and be- 
lieving that our labors to supply a 
Christian literature for the church 
and for the world is of this charac- 
ter, we design to continue the pub- 
lication of the Gospel Visitor, if it 
seems to be in accordance with the 
will of the Lord to do so. 

It is true, there are discourage- 
ments; and we are inclined at times 
to become "weary" in our labors. 
We sometimes feel we have not the 
sympathy and aid from our brethren 
that we should have, and which we 
feel we so much need. And we 
know we B sometimes have their cen- 
sures. And so at times we feel dis- 
couraged. But this may be our 
weakness; and trusting in God as 
our Almighty Helper, we shall still 


try to labor in the editorial depart- 
ment of the Visitor, with "the abil- 
ity which God giveth," knowing 
that in due season, not only we, but 
also all who servejthe Lord faithful 
ly, shall reap if we faint not. 

And as it regards the character 
of the Visitor hereafter, we would 
say, we shall do our utmost to make 
it all the friends of a pure Christi 
anity might hope to see it. We 
trust we will make the present vol 
ume as interesting as any one which 
has preceded it. We will try to 
make it more so. And as much de- 
pends upon our contributors, we 
hope they will labor too, to make 
the Visitor a more welcome messen- 
ger than ever into every family ac- 
quainted with it, and more worthy 
of a larger patronage than it has 
ever had. We ask a hearty cooper- 
ation of all our agents, contributors 
or writers, and friends in the good 
work of making the Gospel Visitor 
an auxiliary to the church in 
spreading the gospel, and in promo- 
ting gospel holiness. And we offer 
you the same encouragement to la- 
bor that we have ourselves : "In 
due season we shall reap if we faint 
not." This is great encouragement, 
when we remember that he is faith- 
ful thot has promised. And may 
the Lord grant his, blessing to our 
work, for without his blessing, the 
planting of Paul, and the watering 
of Apollos, and the greatest efforts 
of any of the servants of God must 
be in vain. 



Individuality seems to be a char- 
acteristic of intelligent and respon 
sible beings. No human being 

whatever can exactly and altogether 
fill our place in the world, nor we 
the place of others. Neither can 
one person be confounded with an- 
other before God. Our individuality 
is recognized by him. The simple 
meaning of the word individuality, 
signifies separate existence. This im- 
plies as already remarked, that each 
individual has a place to fill, and that 
he will be held responsible for the 
duties connected with that place. 
» Our individuality is treated as a 
fundamental truth in the Scriptures 
like the existence of God, and no 
attempt is made to prove it, and no 
specific explanation given to explain 
it. It is plainly recognized in the 
following passages: "Every one of us 
shall give account of himself to God/' 
Eom. 14: 12. The word every in the 
connection in which it is used here, 
conveys the same idea as individual- 
ity. Every is thus explained by Web- 
ster: "Each individual of a whole 
collection or aggregate number. The 
word includes the whole number, 
but each separately stated or consid- 
ered." " Cursed is every one that 
continueth not in all things which 
are written in the book of the law 
to do them," Gal. 3 : 10. "As the 
Lord hath called every one, so let 
him walk," 1 Cor. 7: 17. In all 
such passages in which the word 
every is used, our individuality is 
plainly implied according to the 
meaning given of every, since it sig- 
nifies "the whole number, but each 
separately stated or considered.'' 

Our individuality is by no means 
duly appreciated by the mass of men. 
We live in society so constantly, and 
think, and talk and actso much with 
society, that we are in great danger 
of losing sight of our individuality. 
There are several communities that 


we are members of. First, the fam- 
ily community. Secondly, the . 
civil community or commonwealth. 
Thirdly, the religious community 
Now while we may be members of 
all these communities, and of still j 
more, we cannot possibly lose our 
individuality or personality, however 
large the society may be of which 
we may be members. We who are 
citizens of the United States are 
members of a political society which 
numbers some thirty millions of hu- 
man beings, and yet our individual- 
ity is not lost sight of in the great 
crowd. And as members of the great 
family ot man, what a multitude of 
human beings will be assembled 
when all nations are gathered before 
the Son of Man ?* And even in 
that vastmultitude whose numerical 
strength will far exceed the present 
powers of our minds to fully com- 
prehend, our individuality will not 
be lost sight of, but each one must 
appear in his individual character 
and give an account of himself to 
God. While the rocks and moun- 
tain cannot hide a sinner from God, 
neither can the great multitude of 
human beings made up of the whole 
race of mankind. It may seem im- 
possible for God to recognize each 
individual of that multitude in his 
individuality, but a recollection of 
the perfection of all his attributes 
will satisfy us that it is one of the 
" all things that are possible with 
God." How perfect must be his dis- 
crimination if not " a sparrow can 
fall to the ground without his no- 
tice," and if "the very hairs of our 
headsareall numbered" ? And such 
is declared to be his thorough ac 
quaintance with the most minute de- 
tails of all that occurs within his 
vastdominion. "All things are naked 

and open unto the eyes of him with 
whom we have to do." So that the 
mote of matter that floats in the air 
is no less an object of his notice, than 
the huge mountain whose summit 
penetrates the clouds. And the lit- 
tle insect too small to be noticed by 
the naked eye, is as distinctly seen 
by him as is the leviathan that 
makes " the sea to boil like a pot," 
and that makes his " path shine after 
him." And the infant of days is in 
no more danger of being lost sight 
of, or forgotten, than is the purest 
saint or the angel that is highest in 

"He telleth the number of the 
stars; he calleth them all by their 
names. Great is our Lord, and of 
great power: his understanding is 
infinite." Ps. 147: 4, 5. 

u wondrous knowledge, deep and high ! 

Where can a creature hide ? 
Within thy ctrcling arms I lie, 

Beset on every side." 

And in view of God's knowledge 
and power he makes the following 
address to his'people : "Whysayest 
thou O Jacob, and speakest, O Israel, 
my way is hid from the Lord, and 
my judgment is passed over from my 
God? Hast thou not known ? hast 
thou not heard, that the everlasting 
God, the Lord, the Creator of the 
ends of the earth, fainteth not, nei- 
ther is weary ? there is no searching 
of his understanding." Isaiah, 40: 
27, 28. No, the way of no one of 
his intelligent and accountable crea- 
tures is hid from him. If he telleth 
the number of the stars, and calleth 
them all by their names, how much 
more shall he do so to the children of 
men. Our individuality then is to 
be learned both from the Scripture 
and from the character of God. And 
from our individuality follows our 


individual responsibility. It is said much more, it requires that we as 
that Daniel Webster was once ask- individuals have a personal interest 
ed, "What is the most important in Christ; (that our own individual 
thought you ever entertained V* He characters are formed after the 
replied, after a moment's reflection principles of Christ;) that we 
" The most important thought I ever, be personally and practically holy; 
had, was my individual responsibil 'and that with the people of Samaria 

ity to God." The thought that each 
one of us " must give an account of 
himself to God" is indeed an im 
portantand solemn thought; enough 
bo to make it deserving of much 
more attention than it receives from 
the thoughtless multitude. 

Associated as we are so much with 
society, and with some so closely, 
we may, if we do not appreciate our 
position, and reulize our individual, 
ity, come to look upon ourselves as 
mere instruments, or members stand 
ing in the same relation to society, 
as the members of our natural body, 
our hands and feet, stand to our 
body, and not as individual men. But 
as members of the human family, 
of the eommonwealth, and of the 
church, we occupy a different rela- 
tion to these bodies to what our 
physical members octnpy to the 
physical body. Each human being 
has within himself an individuality , 
a capacity for a separate existence 
the elements of responsibility. Oh 
what an importance then is connect- 
ed with the existence of every per 
son ! 

A proper view of our individuality 
should forcibly impress us with the 
necessity of personal and individual 
holiness. It is not enough that we 
are members of the true Church of 
Christ; that we accept the Chris- 
tian Scriptures as our rule of faith 
and practice ; that we stand con- 
nected in our family relations with 
the excellent of the earth; our indi- 
vduality requires more than this — 

we ean say, " Now we believe, not 
because of thy sa}'ing : for we have 
heard ourselves, and know that this 
s indeed the Christ, the Saviour of 
the world." 

The doctrine of our individuality 
requires this, because whatever is 
our fellowship, association and com- 
bination now with others, an isola- 
tion or separation is to take place. 
There are certain events in cur his- 
tory, in which we shall experience 
this separation — the state of being 
alone. 1. Something of this separ- 
ation is experienced when " friend 
after friend departs," till many of 
those to whom we have been united, 
and with whom we have associated, 
if we survive them and live to old 
age, will have left us and we shall 
begin to realize our individuality, 
our isolated condition, and we shall 
then feel lonely. 2. This sense of 
loneliness arising from our separa- 
tion from society, will also be expe- 
rienced w^hen sickness confines us to 
our chamber and prostrates us upon 
our couch, and when we can say 
with Job, "As the servant earnestly 
desiret the shadow, and as a hireling 
looketh for the reward of his work : so 
ami made to possess months of vani- 
ty, and wearisome nights are appoint- 
ed to me. When I iie down, I say, 
when shall I arise, and the night be 
gone? and I am full of tossings to 
and fro unto the dawning of the 
day." Under these circumstances, 
we shall feel that we can, and that 
we must, exist alone or separately 


from human society. 3. Our iso- 
lated condition will be still more fully 
realized when we enter the valley 
and the shadow of death alone. 
There is a point beyond which no 
human friend can accompany us, 
and there is a part of our journey 
that we must travel without a hu- 
man voice to cheer us. If friends 
can accompan} 7 us to the ver} 7 shore 
of the dark waters, over the river 
we must pass without a human com- 
panion. Shall we not then, if we 
do not before, realize our individual 
ity ? 4. But the event that cannot 
fail to awaken a consciousness of our 
individuality, is the judgment day 
when " every one of us shall give 
aocountof himself to God." (Many no 
doubt will then, who neverdid before, 
realize their individuality and their 
individual responsibility.) Many 
will then for the first time in their 
existence have their attention prop- 
erly and fully directed to themselves. 
Their individual self will then pos- 
sess an importance in their estima- 
tion that it neverdid before, however 
vain and self-conceited they may 
have been. In the midst of that 
vast concourse of human beings, and 
with all the surrounding objects of 
attraction, nothing can draw the at- 
tention of the individual from him- 
self- On himself he must think, and 
about himself he must talk. As 
directly will the Judge address each 
one, or so will the address be taken^ 
as was the address of the Almighty 
to Adam, when he said, " where art 
thou?" Then will the sinner with 
his past guilt, and the penalty of 
that guilt before him, become so ab- 
sorbed with himself, that notwith 
standing the innumerable multitude 
around him, he will necessarily feel 
a horrible loneliness. 

Dear reader, study your individ- 
uality. Remember you are an intel- 
ligent being and a moral agent, and 
that you are individually responsible 
for your conduct to God. Often 
retire within yourself and " com- 
muno with your own heart and be 
still," and listen to a quickened con- 
science and the voice of God, and 
follow their teachings, and though 
you possess an individuality, you 
shall not be lonely when you mingle 
with the redeemed host. 

J. Q. 

For the Visitor. 

Service to God and its Importance 

" Whatsoever thy hand findeth to 
do, do it with thy might, for there is 
noioork, nor sevice, nor knowledge, nor 
wisdom, in the grave whither thou 
goest" Eccl 9 : 10. 

This language very fairly implies 
that service and duties pertain to 
men during their transient stay on 
the earth. In harmony with this 
idea is the language of Christ, Mark 
13: 34: " For the Son of Man is 
as a man taking a far journey, who 
left his house, and gave authority to 
his servants, and to every man his 
work." These scriptures very forci- 
bly teach that God has a work for 
every person, and they also teach 
that there should not be any hesita- 
tion in doing the work, as there 
seems implied danger, or loss, by 
postponing; and they also seem to 
give the ground for inference, that 
the work intended for men to do, 
has a very important influence in 
determining their condition in the 
next world. And it seems to mean 
that by attending to this work men 
may obtain salvation, and by not at- 



tending to it, they will not be saved. 
It is therefore not meant that the 
work alluded to in the text, is work 
that belongs only to men's physical 
wants, to supply them, save in so 
far as the business of this life con- 
nects itself with the life to come. 
It primarily has a reference to the 
work of preparing one's self for the 
next life. However, the text does 
not simply mean to get into a 
state of preparedness for another life, 
or world, unless helping others to 
good, doing good, and as stewards 
of the Lord, help to establish his 
truth and testimonies, in the many 
ways which are open, and possible 
to do so, constitute a part of the 
work of getting ready, and which 
perhaps is the burden of the inspired 
penman's text, heading this article. 
The necessity of attending to the 
work required of us all or to be in 
a condition of readiness, is also very 
urgently presented, and is opposed to 
the heretical idea, that in Christ all 
the exigencies of man's wants were 
fully met separate or apart from any 
acting on his part towards obtaining 
salvation. One of the reasons why 
men should attend to the work and 
service which entitle them to the 
promises of God, is because others 
have, in the constitution ot things 
as they exist, claims upon them, aud 
those claims grow out of the fact 
that each person has either power or 
ability to advantage others besides 
himself, and having the power to do 
so, this at once constitutes a duty 
to do so. We having the power to 
do good, the Lord has so ordered the 
concurrence of the events of time, 
as to afford us manj T opportunities 
to help others to better their condi- 
tion. And further, an opportunity 
to help others, not being improved, 

can no more, in the ever onward 
march of time, be recalled ; and 
hence, an opportunity let pass un- 
improved, is forever gone. 

Nevertheless, the claims which 
others have on us, constitute not the 
only reason to act and do promptly, 
as the season to do so may be af- 
forded us. Still they constitue a 
reason. But in addition to tho 
claims of others, exists the fact that 
God has so constituted us as we 
stand related to duty, that every 
observanco of duty imparts the doer 
thereof emotions of p'easure and 
happiness, while ever}' omission 
keeps back just that amount of 
pleasure. See James 1st, 25. "But 
whosoever looketh into the perfect 
law of liberty, and continueth there- 
in, he not being a forgetful hearer, 
but a doer of the work, this man 
shall be blessed in the deed." This 
wise regulation on the part of God, 
in blessing and making happy, the 
careful doer of duty, is seen from 
the consideration that success in any 
department of business or calling, de- 
pends upon sufficient encouragement 
being given. To encourage us to 
succeed, the Lord blesses, and makes 
happy now, him who serveth Him. 
•' If ye know these things, happy are 
ye if you do them" This has an 
immediate reference to one special 
part, which constitutes several acts 
or deeds ot service. To refuse doing 
duty, as occasion may from time to 
time be afforded, is effectually to shut 
off God's life stream from the soul, 
and to doom one's self to perpetual 
perdition. For God cannot, and does 
not, encourage, or bless, to the mak- 
ing happy the violator of duty's call, 
and the sinner in the absence of the 
happiness which God only can give, 
does not possess filial affection or 



regard for God, which he otherwise 
might pose 688 or enjoy, under the 
force of which he would be drawn 
unto God, to enjoy more of Him, 
and have Him impart of Himself in 
a greater degree to him. And the 
sinner is, instead of having filial 
affection, possessed with the fear 
which his sinful deeds engendered? 
and which have enslaved him, and 
which hang as a millstone upon his 
moral powers, and as a gangrene is 
slowly but surely corroding the soul's 
vital powers and energies, benumb- 
ing his faculties, impairing his use. 
fulness, and preparing him for eternal 
exile to that abode where the tear 
of regret must flow, and it is not 
said that it shall cease. 

Failing then to attend to the work, 
the duties of the day and hour are to 
live without doing any real good to 
others, as also not to receive any 
blessedness from God unto ourselves. 
And, consequently, sadly out of joint 
is such a person, and the child of 
worse than sport, and hustled out of 
all sympathy and fellowship with 
the basis or foundation, so to speak, 
of all practical goodness, and hereby 
he must sustain a deprivation of 
comfort now, and reward forever 
hereafter. Another, and perhaps 
equally powerful reason, why con- 
scious duty should not be postponed 
or neglected, is owing to the fact, that 
the services which God requires of us 
now, are services made necessary 
(through the fall into sin) to train 
us up to a state of fitness for, and to 
a state of fellowship with, heavenly 
principles, and into unbroken sym 
nathy with whatsoever is good. 
God is long suffering to enable us to 
obtain such a training, and also of 
tender mercy y and hence he affords 
not only the time which is necessary 

to this end, but also has this time 
crowded with the means and the 
opportunities which our training 
may demand, and the use of them 
is just that which the text contem- 
plates. And hence it must follow, 
that that which in the text is called 
work, implies that the want of 
properly improving time, and a want 
of rightly applying the means which 
are placed under our control, takes, 
or keeps from us, just that amount 
of God-given ability, and the oppor- 
tunities to acquire the exalted state 
of fitness for Heaven, which the 
word of God contemplates, and that 
which God is ever providing for. 
And not only so, but a neglect of 
that work subjects us to His dis- 

Looking at the work, then, which 
now requires our attention in this 
light, what a gathering up of the 
spirit of the sacred writer should 
take place that we may do the work 
promptly and with interest, with 
heart and soul in it !. .No dead, cold, 
formal service can. be substituted, it 
must be serving that will imprint 
life, power, and God upon it, a doing 
that will tell in its moral and spirit- 
ual impress, and impart just that 
amount of good property unto the 
doer, and make him or herthat much 
stronger in the right, and more God 
like, and to that extent prepares 
them to exert a stronger spiritual 
influence on society, which one's own 
growth in purity and holiness re- 
quires. For it is seen that while 
the individual exerting an influence 
in society and on society, and hence 
is performing a proportionate part 
in giving character to society, mak- 
ing it either better by his life, or 
worse, as the case may be, in like 
manner society, as he or she may 



have helped in giving character to 
it, again in turn]is exerting an influ- 
ence in giving character to the indi- 
vidual; and further, as this is the 
way in which society and the indi- 
vidual are in turn passing over to 
each other their respective qualities, 
something of the same obtains in 
the relation which exists between 
men and their Creator. Not that 
men can give character? or impart 
qualities to their Maker, but in serv- 
ing Him, in doing the work and 
duties which the Lord has laid upon 
men to do, there springs up, so to 
speak, a correspondence of qualities, 
and as in nature the stronger molds 
the weaker, so men have their own 
traits ot character transformed to a 
resemblance and into a likeness of 

The first great work, then, which 
pertains to all is to be born again, 
and thereby to establish a peace with 
their sin-offended Lord, which blessed 
result is consummated only through 
obedience to the Gospel of the on 
of God, and which, virtually, is a 
fulfilling of the first great command- 
ment of the law, viz. : "Thou shalt 
love the Lord thy God/' &c. The 
second, and as growing out of the 
first, is to love thy neighbor as thy- 
self; or, in other words, to give 
exercise to the regenerated heart by 
doing good to others, and in this 
form apply the power we possess to 
establish testimonies for the Lord. 

And permit us to enumerate one, 
among the many ways, in which 
this may be successfully done, and 
that is to enlarge the circulation of 
the Visitor, both in and outside of 
the brotherhood, in places where 
this can be judiciously done, and 
where there is reason to believe it 
would result favorably. A little of 

our means applied in this way, to 
have the Visitor to circulate, where 
at present there is an absence of it, 
might be the means of enlightening 
some dark mind, by bringing into 
it the light and joy of salvation. 
This is a matter which appears to 
every lover of the truth, and as the 
opportunity to serve in this form is 
available to nearly every member of 
the brotherhood, to what extent the 
word and power of saving grace 
might exceed its present limits (if 
the opportunity were improved) 
none can tell. It is however suffi- 
cient to know that if our periodicals 
are in any wise doing good, their 
pow«r to do more good might be 
enlarged by increasing their circula- 
tion. And since the year, which is 
soon to close, has in many respects 
been a favorable one, the Lord bless- 
ing the labors of the farmers, by 
giving in many localities more than 
usually good crops, is it not to be 
feared that the abundance, which 
we have had bestowed, will lead 
more to surfeiting than to gratitude? 
To avoid incurring guilt, because of 
our abundance, opportunities should 
be sought to serve and to do good ; for 
this clearly is the sense of the text. 
The word " findeth" is in this way 
to be understood, to seek opportuni- 
ties, as if concealed, as not of itself 
appearing. Findeth, then, does not 
mean something accidentally thrown 
in our way. It means more than 
that. It means diligent search, not 
easily turned away from. In giving 
increase to the circulation of the 
Visitor, the object thereof cannot be 
temporal gain. It is the accepting 
of this way of doing our humble part, 
to further the great work connected 
with the scheme of redemption, in 
which those who labor now to sow 



the truths of the Gospel far and wide, 
and those who reap, may rejoice to- 
gether in one common salvation. 
S. S. Moiiler. 
Cornelia, Mo. 

For the Visitor. 

David and Christ— An Encouragement 
to Sinners. 

"David therefore departed thence, 
and escaped to the cave Adnllam, 
and when his hrethren and all his 
father's house heard it they went 
down thither to him. And every 
on(5 that was in distress, and every 
one that was in debt, and every one 
that was discontented, gathered them 
selves unto him." (1 Sam., 22 : 12 ) 

Unconverted sinner, with greet- 
ings I address you. David in the 
cave Adullam is a type of Christ, 
illustrated thus: What David was to 
these men literally. Christ will be to 
you spiritually. Observe, when 
David's brethren and his father's 
house heard that he was in the cave, 
they came unto him, to share with 
him whatever his fortunes might 
be; forming a center around which 
are gathered a miscellaneous class of 
characters, not very creditable to 
any man, and apparently not much 
to David's advantage. Men in die 
tress; men in debt; men of discon 
tented minds, joined him. Not the 
great men, or rich men, or stout 
men ; nor the good men, but rather 
bad men. And he became a captain 
over them all. Mean as this regi 
ment might appear, David being 
captain over it, the men will be 
rightly drilled, and properly trained, 
and become good soldiers. The first 
three of his worthies were among 
those who owned, and joined him 
in the cave. When David was in 

the cave Adullam, and the Philis- 
tines garrison at Bethlehem, he 
" longed and said, oh, that one would 
give me drink of the water ot the 
well of Bethlehem, that is at the 
gate. And the three broke through 
the host of the Philistines, and drew 
water out of the well of Bethlehem 
that was by the gate : but David 
would not drink of it, but poured it 
out to the Lord. And said my God 
forbid it me, that I should do this 
thing Shall I drink the blood of 
these men, that have put their lives 
in jeopardy ? for with the jeopardy 
of their Jives they brought it. There- 
fore would he not drink it. These 
things did these three mightiest." 
(1 Chron.,11.) A valorous act indeed. 
Note, David's training will make 
good soldiers out ol very poor mate- 

As David was in the cave Adul- 
lam, so is Christ the son of David, 
in the church, the ground and pil- 
lars of the truth. There his breth- 
ren, and sisters, and mother, the 
disciples of the Lord who do the 
will of God, the Father in heaven, 
come to him and join themselves 
unto him, and he becomes a captain 
over, and a leader of them. Sinner, 
you join him then, his calls are to 
you ; you are indebted to him, come 
to him. You are in debt ten thou 
sand talents and have nought tc pay 
and yo*u know not what to do. 
(Mat., 18.) Come to him, join his 
service, and serve him. Erormous 
as yonr debt may be, he will freely 
forgive it all, if you desire it. Your 
debt is so great you can never pay 
it ; if not forgiven, it must and will 
destroy you. Ten thousand talents 
in gold is equal to three hundred 
a. id thirty-seven million five hun- 
dred thousand dollars our money- 



How do you thinkjever to pay such 
an enormous debt ? You cannot, so 
come to him for forgiveness. Don't 
suppose your sins are great enough 
to justify this comparison. Oh ! 
remember that it is unpardoned sin 
which will sink your soul to hell 
when it will be lost; the loss of the 
soul Christ, the son of David, could 
not value with the whole world, and 
asks, "what can you give in ex- 
change for it V The prophet says, 
"thousands of rams, nor ten thou- 
sand rivers of oil" would not ex- 
change it. Think of the great value 
of ten thousand of rivers of oil. 
Why, you could not number the bar- 
rels with quadrillions, much less gal- 
lons, how could you estimate its 
value ? So great is the debt of sin, 
you can never pay it by staying 
where you are ; by staying you only 
add to its greatness, and " after thy 
hardness and impenitent heart, treas- 
ureth up unto thyself wrath against 
the day of wrath and revelation of 
the righteous judgment of God." 
(Rom. 2.) Then come, oh come 
soon ; join yourself to Jesus, he will 
forgive you all, and be a captain over 
you, and so train you as to avoid all 
future debts. 

Sinner, are you in distress because 
of your sins ? Jesus bids you come 
to him. Come to me in the secret 
closet. I will meet you there ; meet 
me there in prayer. I will see you 
when you kneel down ; talk with me 
there, you need not talk very loud 
if you are sore distressed, I will hear 
and even answer before you speak. 
If you only whisper, I will stoop 
down and listen, and though your 
lips only move, I will see them move 
and know what you mean. Be free 
with me ; be not ashamed nor afraid ; 
tell me all the cause of your distress, 

and I will relieve you. And if you 
be so distressed that you can only 
groan before me, I understand that 
language also, and know what it 
means. Tell me all, I am not par- 
ticular how. Does your hard, cold, 
unbelieving heart distress you ? out 
] with it. Does your proud heart dis- 
tress you ? tell me. Does your lust- 
ful, carnal mind distress you? tell 
| me that, and I will cure you of all 
! these. Does your spiritual poverty 
distress you ? come to me, and I will 
'give you true riches, gold tried in 
the fire that you may be truly rich. 
Does your spiritual blindness distress 
you ? come to me, and I will give 
you the true eye salve, that you may 
see. All too without money and 
without price ; and I will be a cap- 
tain over you. 

Sinner, are you discontented? 
come to me; your discontent arises 
not from natural causes, but is 
the effect of your "great indebt- 
edness, the source of your distress. 
I will remove the cause and the effect 
will cease. Are you discontented 
with your sinful society ? come to 
me ; in the church you will be joined 
with holy society, and become the 
companions of angels. Are you dis- 
contented with your sinful ways ? 
come to me in the church I will 
I teach you the "good old way." Are 
you discontented with the burden of 
your sins ? come to me, and I will 
take your burden away, and in 
the church give you a light and 
eas}' one to bear, and be a captain 
over you, and train you for heaven 
and glory. 

"Look unto me, all ye the ends of 
the earth, and be ye saved," is the 
language of the Lord. Be not dis- 
couraged because of the greatness of 
your sins. Seven devils were cast 



out of one woman, and see how emi- 
nent she became, being the first one 
to whom the Lord appeared after 
his resurrection. (Mark, 16 : 9.) 
Fornicators, idolaters, adulterers, 
drunkards, revilers,and extortioners, 
were joined unto him in the church 
at Corinth, and were " washed, sanc- 
tified, and justified in the name of 
the Lord Jesus, and by the spirit of 
our God." (1 Cor., 6.) And so may 
you. Saul of Tarsus was a perse- 
cutor; he entered into houses, hail- 
ing men and women, compelling 
them to blaspheme, persecuting 
them even unto strange cities. He 
was a sinner, chief among sinners. 
See what a valiant soldier Christ's 
training made him ; he was crowned, 
and so may you be. Sinner, your 
sins are great, though they seem 
small to you ; if you continue in 
them they will destroy you. If you 
come to Jesus he will take them all 
away, and save you. Then come. 
Oh come to Jesus. Come young 
and old, come rich and poor, come 
high and low, and join yourselves 
to Jesus in his church. And he will 
be the captain of your salvation, 
leading you to certain victory, and 
triumph over death and the grave; 
and in heaven save you, and crown 
you in glory. 

"Hasten, sinner, to be wise ; 

Stay not till to-morrow's sun ; 
Wisdom >f you still despise, 

Harder is it to be won," Ac. 

D. P. Sayler. 

For the Visitor. 

The Standing Committee and the 

Being a member of that Commit- 
tee last spring, I have for some time 
felt it my duty to defend the course 

pursued by us in that matter, inas- 
much as it has been assailed by sev- 
eral brethren through the Companion. 
It is necessary that the matter 
should be got before the brethren 
fully, and then I think there will be 
but little room for dissatisfaction. 

I will try and present the matter 
clearly, and using the language of 
br. Sharp, " according to the genius 
of our church government. " First, 
then, when any brother or brethren 
desire any thing aftecting the inter- 
est of the whole brotherhood, it is 
according to the genius of our ( J church 
government that they bring it be- 
fore their church at home, there to 
be considered; and then sent to the 
District meeting, there to be recon- 
sidered; and then sent to the A. 
M., there to be decided by the Coun- 
cil at large. This course br. Hol- 
singer did not choose to take, but 
without the council of any church, 
or District, or A. M., he proceeded 
on his own responsibility to make a 
full report of the proceedings of the 
A. M. This all know is]a new thing 
among our people, brought up and 
adopted alone upon the decision ot 
br. Holsinger. Most certainly that 
was not according to the " genius 
of our church government/' If it 
was, some brother might be in favor 
of instrumental music in the church, 
and decide to bring his organ to the 
A. M. and go to playing independent 
of the order of the brethren on that 
matter. We certainly all know that 
it is contrary to the rules of our 
church, for brethren to introduce 
new things in such a manner as that. 
The Standing Committee has the 
right, and is in duty bound, if any 
brother should bring instrumental 
music into the A. M. to stop him, be- 
cause he is proceeding without the 



council of the A. M. in a matter they 
have never sanctioned; — he has go1 
ahead of the A. M. and he ought to 
stop and ask for its council. Then 
the Standing Committee would not 
be under the necessity of calling him 

Weare notjnow discussing wheth- 
er it would be a good or a bad thing 
to publish a full report, but whether 
the Committee did right in prohibit 
ing such a report, until it is decided 
by the A. M. according "to the genius 
of our church government/' Br. 
Sayler has stated the facts in the 
case correctly j that there was not a 
dissenting voice in the Committee 
w T hen br. Holsinger was stopped from 
publishing the report. And not a 
doubt was expressed by any of them 
as to whether we had the right to 
stop him. For br. Holsinger had 
gone far on his own responsibility 
to adopt a system of reporting never 
authorized or recognized by the An- 
nual Council. And if there was 
power vested in any body to stop 
him, it was his duty to exercise that 
power until he should obtain in a 
legal manner the consent of the A. 
M. to publish its proceedings in full. 
It was the duty of the Committee 
to stop him, from the fact that they 
knew that a large proportion of our 
brethren and most likely a large 
majority were opposed to it. To 
deny that the Committee did right 
in stopping him is assuming that he 
had the right to force it upon a large 
proportion of our brethren against 
their will, and without giving them 
any possible chance to defend them 
selves, or even question the correct- 
ness of his course. We contend that 
it is the duty of the Committee to 
guard the rights and defend the lib- 
erty of that large body of brethren 

against the illegal encroachments of 
one brother. 

We will now notice some things 
in rather a remarkable article from 
the pen of br. S. Z Sharp, in which 
he censures the Committee for their 
coarse. But he tells one truth while 
speaking of the matter, which, if 
admitted, overturns all he has said 
against us, and proves that we did 
right in stopping the report, lie 
says, " but it logically belongs to the 
council at large to decide whether its 
deliberations shall be reported in full 
or not," 

We do not hesitate to admit that 
position to be true, and believe it to 
be an important truth. Then if it 
belongs to the council at large to de- 
cide it, and we verily believe it does, 
it was wrong for br. Holsinger, or 
any other brother, to decide it. In 
the name of reason, I ask, could it 
be right for one brother to decide, 
and do that which belongs to t e 
"council at large" to decide must 
be done or not done ? Most cer- 
tainly it cannot, unless one brother 
has equal power with the whole 
body. Again, if it " belonged to 
the council at large to decide" it, 
the Standing Committee did light 
in preventing br. Holsinger from 
deciding it, for it is right that the 
Committee should protect the coun- 
cil at large. 

Br. Sharp thinks he sees an un- 
warranted assumption of power on 
the part of the Committee. That 
would be a grave charge if it could 
be sustained. But talk not of an 
assumption of power on the part of 
the Committee, while one brother 
presumes to decide, and do that 
which belongs to the council at large 
to decide must or must not be done; 
and they only prohibited him from 



it. "Br. Sharp, tho assumption of 
power is all on the part of that 
brother who decides a matter, which 
you and 1 both say, and which the 
Committee by their action have said 
belongs alone to the "council at 

In conclusion upon this point I 
will say for one and I think for 
thousands, I am thankful that we 
bad on that committee able breth- 
ren who stood up boldly for the 
rights of the council at large; and 
for thousands who had no chance to 
speak for themselves against any 
that would introduce and force their 
peculiar dogmas upon the Annual 
Meeting without its council. And 
we hope in after years the friends of 
every new-born speculation will take 
warning that it must come before 
the Annual Council before it can be 

I now wish to say to brethren 
who feel aggrieved with the action of 
the committee, if you are not satis 
fied, take the responsibility upon 
yourselves ; take it to your church, 
then to your District Council, then 
to the A. M. If you must have it up, 
bring it according to the rules laid 
down by the General Council, and 
quit complaining of the committee 
for not letting it be forced upon an 
unwilling people without their con- 
sent. If you have not got what you 
want, blame yourselves for not seek- 
ing it lawfully, and do not blame 
them that would not let you do it in 
an unlawful manner. 

Some brother may say, why did 
not the committee bring it before 
the council ? In the first place, that 
would have been an assumption of 
power, for the A. M. has given a 
different order for bringing business 
before it. In the second place, we 

presume br. Holsingerdid not want 
it before the council, as ho made no 
effort in that direction. Why so 
many blame the committee for stop- 
ping them, and see no wrong in him 
for not giving the Annual Council 
any chance to stop him, seems very 
strange, and looks dangerous to me ; 
for if the time has come when a 
brother may pursue his own course 
in a way that the Annual Meeting 
cannot, and the committee dare not 
interfere with, then it is no longer 
true that " in a multitude of council 
there is safety," and we have no need 
of council, and had better take the 
advice of br. Sharp, and all stay at 
home next A. M. 

We have thus far only been dis- 
cussing the question whether the 
committee did right, and before we 
conclude, we will say something in 
reference to it being right or wrong 
to adopt it if it ever comes before 
the Yearly Meeting. We believe it 
is our duty to guard against every 
thing that has a tendency to pro- 
duce division among us. And re- 
porting the speeches of deliberative 
bodies has never failed to produce 
parties and division in any case that 
ever came under my notice. The 
Congress of the U. S. A. is the seat 
of party and division. Their speeches 
are spread throughout the country, 
and as far as these speeches are read 
the parties that exist in Congress 
go, and no further. If we adopt the 
same system, we will have the same 
result. The speeches made in our 
Annual Council on each side are 
made to get a correct answer, and 
when that answer has been obtained 
the object of the speeches has been 
accomplished. If these speeches 
are published, the same division that 
obtained in the discussion continues 



spreading dissension and strife' I think I have a right to choose him, 
wherever these speeches are read- 1 would not choose br. Halsinger be- 
Br. Holsinger will have his prefer cause I think his mind is not clear 
ence in these discussions. He will| enough to properly correct the many- 
publish what suits him. He may errors to which my speeches are 
publish all the speeches or one side, ] liable. I will here give one reason 
another brother may publish all on j for thinking so. He published in 
the other. Then the party lines the Companion that the committee 
have been struck, and the mark of forbid him publishing even what he 
division goes on. They only await bad before been allowed. Why does 
the return of the Annual Council for j he come to that conclusion? Br. 
new matter and new excitement to ; K. Davy, foreman of our committee, 
fill their columns, and spread among did not tell him so ; he did not tell him 
our brethren for months and even he could not have all the privileges 
years the seeds of discord and spirit granted him before. Br. Sayler told 
of contention. him he could publish such as he had 

Br. Holsinger said he would only i done before, but some brother down 
publish such as he thought proper. 'at the lower end of the table said 
That only made the case worse in j " none at all." I heard the remark, 
my judgment, for a partial report but was under the impression that 
made by one brother to suit his taste, ! the brother meant nothing at all 
fancy, preference or prejudice, and; from the reporter. I think a man 
that by culling over the speeches of! of very keen perception would have 
our brethren at Annual Meeting is decided at once that the committee 
as certain. to produce ^dissatisfaction had taken no action upon that matter, 

and strife as cause is to produce 

for the foreman said nothing about it, 

committee so deciding. And I do 
not think one member of the com- 
mittee so understood it. And we 

effect. If we must have the speeches and no one said any thing about the 
reported at all, in the name of all 
there is in justice and reason, I in- 
sist we have a full and lair report 
that will do justice to every brother! have reason to apprehend danger in 
and every speech. I insist if we j the future where there is so much 
must have our deliberations report- j misunderstanding in the present, 
ed, we have the right to say who Moreover, when br. Sayler told him 
shall do it, and how it shall be done, he could publish as he had done be- 
Br. Holsinger also said he would fore, I understood him to reply that 
correct the errors and publish the : he had not come prepared, therefore 
speeches in good language. For he could not take any notes. In 
myself I know my speeches would j view of that reply, some brother told 
be bad enough to need correction, him he should publish nothing at 
but if they must be culled over and all, which would not be inconsistent 
corrected I insist that I have a right with what br. Sayler had before said. 
to say who shall do the work. In Now I understand him to have given 
our State a person over fourteen I one reason before the committee for 
years of age can change his own ( not making his usual report, and 
guardian, unless he is proven insane, another before his readers. But I 
and if my speeches need a guardian, do not think that br. Holsinger'g 



errors are by any means intentional, 
but 1 look upon him as too excitable 
to safely have great responsibilities 
under trying circumstances. He has 
too much zeal for his own peculiar 
notions, which makes him have too 
little regard for the counsel of oth- 
ers, and it will always have a ten- 
dency to lead him into difficulties 
and misunderstandings like this, 
until he becomes more calm and 
conciliatory in mind and spirit, 
which I hope will be soon. For 
where there is so much misunder- 
standing there is frailty somewhere, 
and dangers gather fast around it. 
The trailty may be in me; if it is, 
the more closely do I need to be kept 
inside the councils of my brethren. 
" Why this severe criticism between 
brethren ? In the name of our holy 
religion, we ask why is it" ? I an- 
swer it is because br. Holsinger 
wants his own way in a fancied en- 
terprise forced upon the brother- 
hood, against the counsel of the 
Standing Committee, and without 
the consent oi the Annual Meeting. 
K. H. Miller. 


The closing scenes of the present 
dispensation are the most momentous 
which the mind of mortal man can 
contemplate, and in which the des. 
tiny of all men and the destiny of 
the whole world is so deeply and 
emphatically involved. And it is a 
subject too, however important, that 
is perhaps the least correctly under- 
stood and the most indifferently ap- 
prehended of all the great revelations 
in the word of God. The successive 
and consecutive scriptural order, dis. 
tinctly separated from each other 
by unmistakable periods and pro- 

cesses of transition, both in time 
and the several participant classes of 

Resurrection and the Second Advent 
and Judgment of Christ, are so com- 
pletely reversed, confounded and 
mixed up together in confusion and 
disorder in books, creeds, and com- 
mentaries by the fancy and theory 
of men, that the mind of mankind 
almost universally is so confused and 
bewildered on the all-important sub- 
ject, that it is almost impossible that 
any one — even the best of men and 
often true Christians — can divest 
themselves entirely from all the erro- 
neous impressions, so universally 
inculcated by the teachings of an 
illegitimate and perverted Christian- 
ity. This smoke of the bottomless 
pit has so beclouded the minds of 
the people that they firmly believe 
that the resurrection of all the dead 
and the changing of all the living will 
take place suddenly at the moment 
Christ shall appear visible in the 
clouds of heaven — coming to hold 
the generalJudgment — when he will 
adjudge simultaneously the whole 
human race, from Adam down to the 
last born person, to their future and 
eternal state of happiness or misery, 
in another world somewhere in an 
unknown place or undefined space 
beyond the sky, called heaven and 
hell; all of which is to follow imme- 
diately with the " wreck of matter 
and crush of worlds/' in the entire 
destruction and total annihilation of 
the earth and passing away of every 
created thing in Cod's whole uni- 
verse into a void blank, as they sup- 
pose it was before creation began. 
Such are some of the erroneous ideas 
and ridiculous notions maintained in 
every so-called " orthodox creed and 
i commentary," and unconsciously 
I believed in by millions upon millions 



as "the true orthodox faith of pro. 
tcstant chrietianitjV without the 
least idea that there is not a word of 
truth in it. 

But " God is not the author of 
con fusion," and has revealed in His 
inspired and prophetic word the Di 
vine will in perfect order, by which 
we can correctly understand the true 
order in the closing scenes of the 
present dispensation and the millen- 
ial reign of Christ and his saints on 
the earth — for "the saints shall in- 
herit the earth," and "judge (or 
rather rule) angels and the world in 
righteousness" under the glorious 
administration of their illustrious 
King Emanuel! The Divine will 
stands revealed in something like the 
following briefly stated order: 

1. To prepare and " to take out of 
the Gentiles a people for God's name" 
under the present dispensation, " to 
reign as kings and priests with Chi'ist" 
over the nations of the earth in the 
millenial reign. 

2. The gradual and partial return 
and gathering of the Jews to their 
ancient homes and land ot their fa- 
thers, before the close of the Gospel 

3. The Eesurrection of the Saints 
— u those that sleep in Jesus." 

4. The Changing of the Living 
— "those that have the testimony of 
Jesus." 4 

5. "The Holy Convocation"— 
assembling of the elect people of God 
with Christ in the clouds of heaven. 

6. The Exaltation of the risen, 
changed and glorified Saints — ad- 
judging and installing them to their 
rulership and priestdom in the ad- 
ministration of the kingdom of 

7. The second and personal ap 
pearance of Christ with his organ 

ized kingdom of saints to judge or 
rule the world in righteousness. 

8. The complete Eestoration and 
Redemption of the Jewish national- 
ity — the national judgment of the 
wicked and rebellious nations. 

9. r ihe binding of Satan — the 
curse repealed, and the glorious Ees- 

10. The new Heaven and the new 
earth. The visible descent of the 
New Jerusalem from above over the 
Jerusalem below — whereby heaven 
and earth are united — the former the 
residence of the glorified Saints and 
the latter the home of the restored 

11. The glorious ministration of 
the Saints — their healing or convert- 
ing and ruling the nations of the 

12. The final consummation at 
the end of the Millenium : 

1. Satan again let loose for a 
short time — he receives many of the 
restored nations, who fall again, like 
Adam, through disobedience, &c. 

2. The last Eebellion of Gog and 
Magog under Satan — their destruc- 
tion with fire from Heaven. 

3. The Eesurrection of the wicked 
and those that did not live until the 
thousand years were finished. 

4. The last and final Judgment 
and doom ot the wicked, whose 
names were "not found written in 
the book of life." 

The successive order of these mo- 
mentous scenes may not all take 
place just in the e.r<2c£ order set forth 
as above, but that they will follow 
each other in something like the 
foregoing order, is most certainly 
revealed in the word of God, which 
we may endeavor to illustrate more 
fully hereafter by positive scriptural 
evidence. J. Miller. 

German Settlement, W. Va. 




" And Noah builded an altar unto 
tin Lordj and took of every clean 
beast, and of every clean fowl, and 
offered burnt offering* on the altar." 
Gen. 8 : 20. 

It appears from the above passage of 
Seripture, that righteous Noah, after he 
came out of the ark, engaged diligently 
in the service of God. He immediate- 
ly builded an altar, and used it in offer 
ing burnt offering to the Lord. But 
Noah, although a righteous man, had 
his trials. Inieed God always finds a 
way for proving his people. And his 
sons were tried as well as himself, for 
they were in the covenant with their 

Ve find in the disposition of Ham a 
bad spirit. He did not honor his 
father, but exposed him to his brethren. 
But Shera and Japheth concealed their 
father's reproach, and by so doing hon- 
ored him. Now let us look at the dif- 
ference between those that honored their 
fathei and those that dishonored him. 
" And he said, cursed be Canaan ; and 
a servant of servants shall he be unto 
his brethren." Gen. 8 : 25. Let it 
be observed that Canaan, the one about 
whom Noah prophesied, was his grand 
son, the son of Ham. Then Noah said 
further, in pronouncing a blessing, 
"blessed be the Lord God of Shem : 
and Canaan shall be his servant. God 
shall enlarge Japheth, and he shall 
dwell in the tents of Shem, and Canaan 
shall be his servant." Gen. 8 : 26, 27. 
"By these were the isles of the Gen- 
tiles divided in their lands," Gen. 10 : 
5, and the Canaanite was scattered 

Dear reader, now search the Scrip- 
tures and see whether Japheth or the 
Gentiles ever dwelt in the promise of 
God made to Shem or the father of the 
Jews before the time of Christ, and 

then read the apostle Paul's epistles to 
the Gentiles, and you will have the 
mystery revoaled concerning the servi- 
tude of Canaan. 

We will return again to Ham Ho 
be rat Cu^h, and Gush begat Nimrod, 
and the beginning of his kingdom was 
Babel. Thus we see the beginning of 
Babel was outside of the promises of 
God, or not by the people to whom the 
promises of God were given. Nimrod 
is said to have peen "a mighty hunter 
before the L >rd," but it does not appear 
that he was a servant of the Lord. 

The tower of Babel was to be built 
up to heaven that the builders thereof 
might have a name. Bat their lan- 
guage was confounded, and they were 
scattered on the face of all the earth. 
And as it was in the literal Babylon, so 
it is in the spiritual Babylon. In the 
old or literal Babylon, the language of 
the people was confounded, and they 
did not understand one another. So it 
is in the spiritual Babylon. There is 
great confusion here, and the people do 
not understand one another's language. 
As they do not properly appreciate and 
love the truth, they have received error, 
and where there is error there is confu- 
sion. Let us therefore hear the voice 
which says, "Come out of her my peo- 
ple, that ye be not partakers of her sins, 
and that ye receive not of her plagues." 
Rev. 18: 4. 

Let us not aspire after earthly great- 
ness as Nimrod the founder of the 
kingdom of Babylon did, but let U3 
come out of that city, and cleanse our- 
selves of all her errors, and become the 
humble people of God that we may 
dwell in the "tents of Shem," or in 
favor with the Lord. Let us not boast 
that we are like the mighty Nimrod, 
but take our place among the humble 
followers of Jesus, and be willing to 
serve him in any office or capacity. 



And if we are of the family of God, 
we are "built upon the foundation of 
the apostles and prophets, Jesus Christ 
himself being the chief corner stone." 
This building, the church, is the 
"grouud and pillar of the truth," and 
all that are built on any thing else is 
Babel, or confusion. The Catholics 
claim the power to change the ordinan- 
ces of the church, and the protestants 
generally change them too, and so in 
some respects they are alike. And 
wherever there is error, whether in 
Catholics or in Protestants it is to be 
repudiated. Babylon is to fall, and all 
that are within her will be destroyed, 
"but the word of the Lord endureth 
forever, and this is the word which by 
the gospel is preached unto you." 

S. Gilbert. 

For the Visitor. 

Daniel's Prophecy of the Messiah 

" Seventy weeks are determined upon 
thy people and upon thy holy city, to 
finish the trangressions, and to make an 
end of sins, and to make reconciliation 
for iniquity, and to bring in everlasting 
righteousness, and to seal up the vision 
and prophecy, and to anoint the most 
Holy. Know therefore and understand, 
that from the going forth of the com- 
mandment to restore and to build up 
Jerusalem, unto the Messiah the Prince, 
shall be seven weeks, and three score and 
two weeks : the street shall be built again, 
and the wall, even^in the troublous times. 
And after three score and two weeks 
shall the Messiah be'cut off, but not for 
himself : and the people of the prince 
that shall come shall destroy ]the city and 
sanctuary ; and the end^thereof shall be 
with a flood, and unto the end of the 
War desolations are determined. And 
he*shali confirm the covenant with many 
for one week : and in the midst of the 

week he shall cause the sacrifice and the 
oblation to cease, and for the overspread- 
ing of abominations, he shall make it 
desolate, even unto the consummation, 
and that determined shall be found upon 
the desolate." Dan. 9 : 24—27. 

This is one of the B sublime predictions 
of the Bible. It has the most clear 
historic evidence of its accomplishment. 
And it demonstrates with equal certainty 
both the truth of the Prophecy and of 
the Christian religion. At the expira- 
tion of seventy years from the commence- 
ment of the captivity of the Israelites, 
God was pleased to deliver them. And 
by the same number of weeks he also 
fixed the time when he would effectuate 
a much greater deliverance, even our 
redemption from sin by the oblation of 
Christ. The number of events in these 
prophecies which refer to Christ, needs 
but little application. 

First, the Messiah was really to be cut 
off, though guiltless. Secondly, he was 
to finish trangressions; that is, he was 
to expiate guilt by the sacrifice of him- 
self. Thirdly, he was to make reconcil- 
iation for iniquity. This he has done 
through the blood of his cross. Fourthly, 
he was to bring in an everlasting right- 
eousness. And accordingly he has made 
a sin-offering for us, that we might be 
made the righteousness of God in him. 
Fifthly, he was to seal up the vision of 
prophecies. This has been done by ac- 
complishing whatever was predicted of 
him, and by introducing a happier dis- 
pensation. Sixthly, he was to anoint 
the most holy ; that is, his church, which 
he has anointed with the grace and gift 
of the Holy Spirit. 

Seventh, it is further said by the 
prophet Daniel, he shall confirm the 
covenant with many. And he does con- 
firm it with all who believe in him, and 
obey the laws of that covenant. He 
gives them a " new heart," and creates 



in them a "right spirit," and remembers 
their sins no more. He also makes 
them his sons and his daughters as 
"saith the Almighty" Eighth, the 
Messiah was to be cut off previously to 
the destruction of the city and sanctuary. 
These being both destroyed soon after 
his death, demonstrates the truth of the 
prophecy, and proves he was the Mes 
siah. Ninth, the sanctuary was to be 
made""desolate, until the determined con- 
demnation. This is a plain fact. The 
sanctuary is still desolate. And when 
Julian, the apostate emperor, encouraged 
the Jews to rebuild it, eruptions of fire 
caused the workmen to desist. 

H. Koontz. 

A Defence of the Standing Committee. 
Dear brethren : I see an article in 
the Gospel Visitor, page 335, last 
volume, headed, A defence of the 
Standing Committee of last Annual 
Meeting, calling for the brethren of that 
Committee to say through the Visitor 
what their- feeling is in regard to a 
charge made by a letter written by S. 
Z. Sharp, and published in the Com- 
panion, I feel it due to myself and to 
my brethren, to say I am not one of the 
large proportion of the Standing Com. 
mittee who disclaim having any thing 
to do with prohibiting brother H. Hoi- 
singer having a reporter at the Annual 
Meeting. Neither have I ever felt sor- 
ry for what the Committee did; but if 
it was to do again, I would give my 
voice against it again. And I do hope 
that our dear old brethren will still 
contend earnestly for the simplicity of 
the Gospel as we have learned it from 
Christ and the Apostles. When the 
appointment was made for our last A. 
M. I was much rejoiced and felt thank- 
ful to see that after having been so long 
cut off from associating with our breth- 

ren North in Annual Council by politi- 
cal strife and warfare, that God our 
heavenly Father had overruled all 
thiDgs so as to preserve that brotherly 
love, and unity of the Spirit in the 
bonds of peace in his Church, so that 
we could once more have the privilege 
of having our A. M. so far South as 
old Va. But a short time before the 
time appointed for the meeting had 
arrived, there was a petition with a 
supplement sent in our midst, which 
threatened a division or disunion in the 
Church. I then felt sorry that we had 
called for the meeting, feeling that if 
such a thing should take place, I would 
rather it would take place any where 
else than in the South whe-e the politi- 
cal rebellion and disunion took place. 
But when the prayers- of the Church 
prevailed, as it seems they did, for 
peace and union, it pleased God our 
heavenly Father to overrule all things 
in such a way, that by the wisdom of 
our dear brethren of the Committee, a 
compromise was effected by both parties 
so that our meeting came off with so 
much love and harmony, that there was 
much good effected by the meeting. 
The world was constrained to say, 
"these are the true servants of God, 
which shew unto us the way of salva- 
tion." I then felt glad and thankful 
to God our heavenly Father that we 
had the meeting in our midst; but now 
I feel sorry to see such articles as broth- 
er Sharp's letter published and circula- 
ted among the brethren, and to the 
world, and I agree to the suggestion of 
brother D. P. Sayler, that a proper in- 
vestigation should be made by the An- 
nual Meeting of the whole matter, for 
there must be something wrong some- 
where. And I cannot think it possible 
that a large proportion of the Commit- 
tee could prove so unfaithful as to dis- 
claim having any thing to do in that 



case. Neither can I think that brother 
Sharp would have written such a letter 
Without .such information. Neither can 
1 think that brother Holsinger would 
publish such a letter unless it had been 
written. So by an investigation the 
whole matter could be brought to light 
Beloved brethren, let us be faithful and 
contend "earnestly for the faith once 
delivered to the saints" which is able 
to make us wise unto salvation through 
faith. Let us "seek peace and ensue 
it," for without peace and holiness no 
man shall see the uord. 

Abraham Naff. 
Nrtfs, Franklin Co. Va. 

Usefulness Without Popularity. 

In our last number we considered pop- 
ularity as an element of usefulness. 
But is it indispensable to that end ? 
No, by no means Some of the most 
useful men in the church have never 
attracted public attention — never seen 
their names heralded as eloquent preach- 
ers; in fact, have never been heard of 
beyond the huuibie sphere in which 
Providence has placed them. In that 
sphere they have worked on, aiming to 
honor their Master and to save souls 
for whom he died. Without general 
popularity or public eclat they have 
turned many to righteousness, and have 
thus earned a crown which -'shall shine 
as the stars forever " 

We have sometimes thought that con- 
spicuous gifts, such as attract public 
admiration, were rather a hindrauce 
than a help to Christian usefulness. 
Unless they are accompanied by extra- 
ordinary measures of grace, they serve to 
minister to pride and vanity, and are 
apt to make their possessors too sensi- 
tive to popular applause. Undoubtedly, 
he who has attained to the most complete 
self-renunciation is best adapted to work 

effectively in the Lord's vineyard. We 
reach the highest qualification for Chris- 
tian usefulness when we put Christ in 
the place of self and look upon another's 
good rather than our own. But this the 
popular preacher finds it hard to do. 
The compliments he receives, the rush 
to hear him, the newspaper reports othis 
eloquent sayings, can hardly be supposed 
to act otherwise than to inflate his self- 
esteem, and make him, in his own eyes, 
as well as those of the public, the center 
of attraction We are far from affirm- 
ing, however, that pride and vanity are 
the necessary or invariable concomitants 
of pulpit popularity. Grace may con- 
secrate and appropriate the noblest gifts, 
while their possessor, in presence of the 
ineffable brightness, may c )ver his face 
with the wings of self renunciation and 
| humility. 

It is the order of Providenee that few 
in any profession attain to great popu- 
larity They who, by their native or 
acquired gifrs, have made a deep and 
distinct, mark on the page of history, 
may easily be counted. So also in the 
'existing generation, the preachers who 
stand out prominently before the public, 
| and are acknowledged as centers of at- 
traction, are, as compared with the un- 
distinguished, "few and far between." 
I If, then, popularity be indispensable to 
usefulness, how soon would the Lord's 
vineyard become a barren waste ! 

Let those who serve at God's altar not 
repine at the coutrast of their humble 
position, as compared with the stars that 
glitter in the eye of public admiration. 

They need not envy a popularity 
I which, as the great Chalmers sorrowfully 
j declared, "Cuts one off from his breth- 
ren, and obliges him to walk with his 
| head in the clouds and his feet on the 
shifting sands." 

The popular preacher has not only a 
heavy responsibility, but a perpetual 



and consuming draft on his mental and 
physical energies. A selfish public 
must be gratified. Their unreasonable 
demands f«>r his services not nnfrequent 
]y bring on premature weakness, and 
sen-! him sometimes to an untimely 
grave. Whitfield sank lifeless, as it 
were, at the foot of the pulpit; and the 
brilliant Summerfield died, amid the 
plaudids of thousands, at the early age 
of twenty-eight. 

Looking, then, simply at ministerial 
service, ac rendered to God in behalf of 
men, we should say that he who accom- 
plishes the work in an unobtrusive way 
and by persevering, pains-taking labors, 
is likely to last longer and to reap a 
richer harvest than he who is carried up 
and placed on the pinnacles of the tem- 
ple. He has in his own bosom a com- 
pensation for the lack of notoriety which 
others, not more worthy but of more 
brilliant traits, acquire; and the smile 
of his Lord and Master is worth ten 
thousand times more than the plaudits 
of the populace. • 

Think of Nettleton, who never was a 
popular preacher in the ordinary accep- 
tation of that term, but who brought 
more souls to Christ than, perhaps, all 
the most brilliant pulpit orators of our 
land ! Look at the retiring Harlan 
Page, whose earnest but modest efforts 
— acknowledged by God in the conver- 
sion of hundreds — would never have 
been known, had not the hand of 
friendship rescued those labors from 
oblivion. But what if they had not 
been made public ? Were they not 
registered on high ? Would not the 
Balutation, "Well done, good and faith- 
ful servant," have sounded as sweet in 
his ears*as if all the world had previ- 
ously done him homage ? God appre- 
ciates every humble effort made to pro- 
mote his kingdom ; and the conscious- 
ness of this should be satisfaction 

enough to the humble Christian, even 
though he never have a word of en- 
couragement from any human being, 
nor receive from a flattering public one 
note of popular approval. — Selected 


What a wondrous word is that of our 
glorious Lord, "The Son of Man is come 
not to be ministered unto, but to minis- 
ter !" At once it changes service into 
honor, and invests the servant with a 
dignity which kings might envy. Now 
it is enough for the servant that he be 
as his Master, and the disciple as his 
Lord. If Christ was glad to minister 
to them whom the Father had given him 
to the extent of laying down his life as 
a ransom for them, his disciples must 
see that their honor is in imitating this 
humility. Diotrephes, who loveth to 
have the pre-eminence, can not find it, 
because he looks not for it at the feet of 
Jesus, where alone it can be found. 
"He that humbleth himself shall be ex- 
alted; but he that exalteth himself shall 
be abased." 

Now is it not strange that this lesson, 
which belongs to the elementary teach- 
ings of the Christian's great directory, 
is among the very last which disciples 
of Jesus are willing to learn ? How 
they covet the chief places in the syna- 
gogue! Oh, how they love the greet- 
ings in the market-place, and to be called 
of men Rabbi ! How they sometimes 
besiege trustees and faculties of colleges 
for a few letters of recognition, just 
two, or so, and seem determined, if there 
is no other way, to carry it by storm. 
And yet it is written, "Ye shall not be 
so ; but he that is greatest among you 
let him be as the younger, and he that 
is chief as be that doth serve." The 
man who walks with his head lifted up 
to the stars, as though he would bathe 



bis head in the clouds, is apt to trip 
over a stone or a stump and bruise his 
hands, and mayhap his lace ; whereas 
if he had looked toward his feet, he 
would have walked farther and fared 

There is a dignity in serving, when 
that service is rendered for Christ's sake 
and in the spirit of the Master. This 
service is far removed from the mean 
truckling of men who hope that thrift 
will follow fawning. It is service ren- 
dered to those who have naught where- 
with to pay for it — the visit to the sick 
and destitute, the kind word, the gener- 
ous deed to them who are forlorn and 
poor — these are services which are 
Christlike, and these he recognizes, and 
he loves such a servant who is even as 
bis Master. — Christian Intelligencer. 

A Definite Object in Prayer. 

"When ye pray, use not vain repeti- 
tions, as the heathen do; for they think 
they shall be heard for their much 
speaking." This was one of the sim- 
ple directions given by the Savior on 
the subject of prayer. Perhaps no 
other one injunction of his is so com- 
monly disregarded by his own followers 
as this. Very many of the petitions 
offered are repetitions of what has been 
asked before in the same prayer. Still 
more, many of the petitions are made 
because they have been made before in 
other prayers, and because to ask these 
things has become a habit, a routine 
which it is easy to follow. 

Many prayers do not spring out of a 
present consciousness of need. There 
has been no previous self-scrutinizing, 
no painful realization of the soul's cor- 
ruption and weakness, and of its great 
necessity for saving grace and strength 
from above, and the prayer is offered as 

a matter of form, and not as the fervent 
utterance of the soul's needs. It fol- 
lows, hence, that the person praying 
experiences no distress if an answer to 
the petition is not realized. No an- 
swer, indeed, is expected, and none 

Aimlessness is a chief characteristic 
of all such praying. The individual 
prays without aim, because beyond sim- 
ply making a prayer there is nothing in 
particular that he wants. Hence peti- 
tions, or fragments of petitions, offered 
perhaps, a thousand times before, are 
collected together and uttered in succes- 
sion until the usual length allotted to a 
prayer has been filled out. 

Between this manner of praying and 
that of some familiar scripture examples 
there is a broad difference. When 
Jacob wrestled with the angel we may 
well believe that he did not struggle 
until the break of day in simply repeat- 
ing phrases that he had often repeated 
before. There was before him an object 
which lie had set his whole heart to at- 
tain. And for this he urged his .suit 
until the gray light of the morning was 
breaking over the hills. Jesus praying 
in the garden had before him an object 
so distinctly engraven on his soul that 
in pressing it his agony became intense 
as no other man's ever was. Paul 
prayed thrice for the removal of an 
evil that painfully afflicted him. Nor 
can we believe that the earnest apostle 
at any time fell into the habit of making 
rambling, meaningless petitions which 
are so common. 

In order to be definite in prayer it is 
necessary that the soul's wants be un- 
derstood. And the acquisition of such 
understanding implies habitual and care- 
ful self-examination, and a measurement 
of our life e and of our inward experiences 
ty the word of God. The widespread 
neglect among Chistians of diligent 



Bible-reading is a serious hinderance to 
an appreciation of our spiritual necessi- 
ties. With all the abundance of our 
opportunities for spiritual knowledge 
and improvement, there is a degree of 
deficiency in this regard that is a sad 
commentary upon our earnestness and 
sincerity as Christians. The Word 
within our daily reach, the only true 
source of all spiritual knowledge, the 
only guide to a correct understanding 
of the necessities of our nature, and to 
the source from which all spiritual life 
and power must come, and given us by our 
merciful Creator for these very purposes, 
remains sometimes unread for days and 
weeks, and when opened is often read 
with a haste and thoughtlessness illbe- 
coraing the deep import of its contents. 
He who measures himself by God's 
word, who looks often into sacred teach- 
ings and compares his present attain- 
ments with what it proposes, will find 
ample material for definite prayer. And 
then when his soul pours itself out in 
fervent utterances for the blessings 
whose need is felt, he will find God 
both able and ready "to do exceeding 
abundantly above all that we ask or 
think." He will find also the experi- 
ences of his soul enlarging in depth 
and blessedness in proportion as his 
wants are thus definitely and strongly 
brought out in his prayers. — Religious 


"A professor of religion, whether male 
or female, following the fashions of the 
world, is a most pitiable object. Can 
we be transformed by the renewing of 
our mind, and at the same time be con- 
formed to the world ? Can we seek the 
ornament of a meek and quiet spirit, 
while we seek the outward adoring of 

ruffles and rings, curling the hair, and 
costly apparel ? Have we learned the 
art of being tire disciples of Christ, 
without the pain of self-denial — with- 
out bearing the cross ? Do not many 
congregations appear more liko a flower 
garden than like a Christian assembly ? 
Do we not, in conforming to the world, 
seek the friendship of the world ? And 
do we suppose that we can be friends of 
the world and not the enemies of God ? 

"But, in the finery and extravagance 
of dress, there is not only a sinful and 
deadly conformity to the world, but 
there is also, of necessity, a shameful 
neglect of the most important Christian 
duties; for, while time and money are 
lavished in adorning the body, the 
hungry are not fed, the naked are not 
clothed, and the sick and prisoners are 
not visited. In the fond hope of pleas* 
ing the world we gratify our pride, 
wound the cause of Christ, and excite 
the enemies of the cross to neglect and 
ridicule that religion, while it professes 
humility and meekness, presents little 
more than the garb of pride and ostenta- 

"Many are led astray by inquiring, 
'What harm is there in this or that V 
You dress like the vain world, you must 
act like the world, walk, talk, and visit 
like the world. Is there no harm in all 
this ? Rather inquire what good is 
there in this or that ? Is this the way 
to be holy ? In this do I act like a 
disciple of Jesus Christ ? Is this the 
way to be more crucified unto the world? 
In so doing do I walk in the path of 
self-denial — in the way of the cross? 
The professors of religion should ever 
consider themselves under discipline for 
the kingdom of heaven, and should 
therefore do everything to the glory of 

"There is a simplicity that should 
mark the followers of Christ, and dis- 



tinguish them from the worlJ. The 
road ot fashion is the way to death 
Let us Dot be deceived. The world 
smiles, but it is only to betray. If we 
should be holy, if we would be Chris- 
tians, we must be singular — we must 
be separate from sinners in our spirit, 
temper, words, actions, and dress ; 
we must not be conformed to the 
world ; a marked distinction must be 
kept up between them that love God 
and them that love him not." 


To this question the answers are vari- 
ous and quite vague. "I perfectly agree 
with you," says one, "as to the horrors 
and barbarity of war, and I unhesita- 
tingly condemn aggressive wars, but can 
not see that defensive war is wrong." 
We hear the same thing repeated over 
and over again ; ministers of the gospel, 
men of education, thought and benevo- 
lence, are all ready to say "defensive 
war is right, but aggressive war is 
wrong;" and with this avowal they per- 
suade themselves that they are on the 
side of humanity and Christianity. 

Let us look at the logic of their posi- 
tion. The terms in which this oft- 
repeated assertion is couched are very 
vague. The question immediately arises 
as to what is offensive and what is de- 
fensive war We look to the supporters 
of "defensive war" for a clear definition 
in vain. Never was there such a con- 
fusion of opinion on any subject as on 
this. Every one has his peculiar inter- 
pretation, according to circumstances. 

Look at actual' events. We hear of 
wars and rumors of wars, and anxiously 
inquire which are the aggressive and 
which the defensive wars. In America 
we see the North fighting in defense of 
their free constitution, the integrity of 

the republic, for freedom against slavery 
and we say surely this is defensive war. 
We turn to the South ; but they declare 
loudly that they are fighting in defense 
of their independence, of their hearths, 
and homes, and property. We look to 
New Zealand, where preparations for 
bloodshed are going forward on a large 
scale. On the one side for defending 
colonial rights and privileges, and even 
life itself, against "barbarian marauders;" 
on the other side, a fine native race seek 
to defend themselves in possession of 
their native inheritance, and to prevent 
the alienation of their lands, to protect 
themselves against threatened confisca- 
tion and "extermination." Perplexed 
and puzzled, we proceed to consider the 
matter of Japan. Here is a large naval 
and commercial power laying cities in 
ruin in defense of the rights of treaty 
the existence of commercial relations, 
and the safety of the lives of British 
subjects, the honor of the British flag. 
So the Japanese are fighting in defense 
of their ancient customs and rights, in- 
vaded by strangers — in defense of life 
and property, assailed from without. 
No nearer the solution of the question, 
we take a glance at China, at Mexico, at 
Poland, and at Holstein, but nowhere 
can we find any "aggressive wars." All 
maintain with plausibility and much 
reason, that they are only waging de- 
fensive war. — London Her. of Peace. 


If a child had been born and spent all 
his days in the Mammoth Cave, how im- 
possible would it be for him to compre- 
hend the upper world ! Parents might 
tell him of its life, its light, its beauties, 
and its sounds of joy j they might heap 
up the sands into mounds, and try to 
show him by stalactites how grass, flow. 



ers and trees grow out of the ground, 
till at length, with laborious thinking, 
the child would fancy that he had gained 
a true idea ot the unknown land. 

And yet, though he longed to behold 
it, when it came that he was to go forth, 
it would be with regret for the familiar 
crystals and rock hewn rooms, and the 
quiet that reigned therein. But when 
he came up, some May morning, with 
ten thousand birds singing in the trees, 
and the heavens bright and blue and full 
of sunlight, and the wind blowing softly 
through the young leaves, all aglitter 
with dew, and the landscape stretching 
away green and beautiful to the horizon, 
with what rapture would he gaze about 
him, and see how poor were all the fund- 
ings and interpretations which were made 
within the cave of the things which grew 
and lived without, and how he would 
wonder that he could ever have regret- 
ted to leave the silence and dreary dark 
ness of his old abode ! 

So, when we emerge from this cave of 
earth into that land where spring growths 
are, and where is eternal summer, how 
shall we wonder that we could have clung 


so fondly to this dark and barren life ! 

gattth's IfeprtmM 


It was a quiet Sabbath eveniug among 
the granite hills, and as the twilight gave 
place to darkness, and the stars one by 
one showed their sparkling faces, I re 
tired to a chamber with my little prat 
tier of some four or five years, to talk 
with him, and seek to direct the little 
mind in its unfoldings. I was endeavor 
iug this evening to give him some idea of 
the commandments, which he was learn 
ing to repeat; and in order to explain 
the meaning of the words " Thou shalt 

not steal," used little stories as familia r 
illustrations Many a question he asked 
which I could hardly answer, such as — 
" Mother, would I be a thief if I took 
something that I knew folks wanted out 
of the way ?" At last, after hearing his 
prayers, I left him to think over the sub- 
ject, and for a half hour his little prattle 
about the "thief" could be heard, as he 
communed with himself, and then he was 
hushed in the land of childhood's sweet 

The next day he went to school, and 
at noon came bounding in with the ejac- 
ulation : 

" Mother, pa must get me a new hoop, 
and a stick to roll it with, just like 
Georgy Holbrook's " 

I assured him he should have a hoop, 
but it was not convenient to get it that 
day. When became from the evening 
session, he ran to me with a forced laugh, 
not his usual one, and a hoop in his 
hand, with : 

" See, mother, I have found a hoop. 
So pa won't have to buy me one, will 

I saw from his manner that there was 
something wrong, but thought I would 
not notice it, but let it come out, as I 
felt sure it would ; so I answered him : 
" Well, darling, you have a hoop, and 
such a nice one — go and play with it in 
the yard, and have a good time." 

He started, and then came back with: 

" You didn't kiss me, mother, when 
I came home." 

Giving the desired kiss, he took his 
hoop into the yard I stood at the win- 
dow and watched his movements. He 
would roll it a little ways, and then take 
it up and look at it, as though it werit 
wrong; he evidently seemed to be think- 
iug of something besides the enjoyment 
of his play. Soon the hoop and stick 
were carefully put away in the shed, and 
he came in and seated himself by my 
side, with : 



u Please readjjto me, or tell me a story, 
mother. I think I'm too tired to play 
any more to-night." 

I told him a long story about a little 
boy that did wrong, and did not tell his 
dear mother; how unhappy he was, and 
how wretched it made her when she 
knew it. He seemed very uneasy, and 
then said : 

" Now please, mother, tell me one 
funny story ; not a true one, you know, 
but just one to make me laugh, like 
those Cousin Mary told me," (alluding 
to some of the " Mother Goose Stories" 
that a friend had amused him with.) 

I told him I could not tell him any of 
that sort, for I did not think they would 
make him feel happy. Well, tea time 
came, and then his hour for rest. I 
went to his chamber as usual to hear 
his prayers, and I thought that the 
little heart that had done wrong would 
tell me the trouble that I could see filled 
it. But conscience had not whispered 
quite enough, and I forbode to question 
him. When I gave him the good night 
kiss, he said : 

" You doloveme, don't you, mother?" 

" Certainly, I always love my darling 
little boy." 

" Well, God loves me too, don't he, 
mother ?" 

" Yes, darling, he always loves good 
children ; but if they do wrong it grieves 
him very much. I hope my little Gren- 
ville won't do wrong, because he has had 
a dear mother to tell him the right way, 
and dear teachers." And then I told 
him of poor little orphan children that 
had no one to care for or lead them aright 
and that they would be less to blame if 
tbey were naughty. I bade him good 
night and left him, knowing, from the 
moist blue eyes, that the little conscience 
was urging him to tell mother he had 
done wrong. The next morning his lit. 
tie pattering feet were early heard com- 

ing to my room, bringing his clothes for 
the servant to dress him — he usually 
waited till she went after him for break- 
fast; he came up to my side, and looked 
me in the face so earnestly — 

" Mother, I ain't a thief, am 17" 

"A thief, my darling ! I hope not. 
My little boy a thief ! Why do you ask 
that ?" 

" Well, mother, you see, that hoop 
that I brought home was Georgy Hol- 
brook's hoop. I knew it was his, but it 
was lying in the road in the water, 
mother, and I was afraid it would rot — 
so I brought it home, and put it in our 
dry shed, and am going to carry it back 
this morning; and that won't be a theft, 
will it, mother ?" 

My heart was full ; I could see that he 
was trying to cover the act of stealing by 
a falsehood. I looked at him, and said : 

u Grenville, did you mean to take it 
back again ? Now remember, and tell 
mother the truth; you know 'tis just as 
wicked to tell me a lie as to steal." 

His big eyes filled with tears, and he 

" Ao, mother, I didn't mean to carry 
it back. I saw it lying in the road, and 
I didn't think it was being a thief till 1 
brought it home. Won't God forget all 
about it, if I carry it back, and never 
touch any more things that don't belong 
to me?" 

I assured him, if he was very sorry, 
and ready to take it back to the little 
boy's mother, and tell her that he had 
been very wicded in taking it, and that 
if he never did the same thing again, I 
thought God would forgive him, if he did 
not forget his sin. He did not wait to eat 
his breakfast before the hoop was re- 
turned; and my little boy, assured of 
my forgiveness, was once more happy. 
But it was a lesson he never will forget. 
And not long since he said to me: 

II Mother, I never shall take any- 



body's things again, for something 
keeps telling me to tell a wrong story 
about it." 

No, little ones, you cannot commit 
the sin of stealing, without resorting to 
a wicked story to kide it. So never, 
never be a thief. 


Life on the ocean is often a stormy 
life. Hail, rain, howling winds, thun- 
der and lightning, and sometimes calm 
and sunshine — this is a life on the ocean. 
In such a life what could the sailor do 
without a compass to steer by ? 

There is nothing, perhaps, he thinks 
of more when at sea, or looks upon more 
frequently while steering his ship. He 
hangs it in such a way that it can be 
Been at all times, night and day. By 
this little instrument he guides his ship 
over the sea, and into any port of the 
world he may desire to go. Without 
his compass the sailor would be in con- 
stant danger of sailing in the wrong 

This is a picture of many a one sailing 
on the sea of life. Especially so in re- 
gard to the boy who is trying to do some- 
thing for himself. He meets with head 
winds, tempests, and storms in many 
ways. What can he do without a com- 
pass to steer by? Here he meets with 
opposition and discouragements. That 
is a strong head-wind. Then his honor 
and honesty are put to the test — passion 
for amusements, shows and theatres, rise 
like stormy winds. To gratify this desire 
he must spend his own money, or that of 
some other person. This is a great trial, 
a fiery trial which must try him. These 
are sunken rocks and shoals on which 
many a dear boy has run his bark, and 
gone down to rise no more. How can a 
boy steer clear of these hidden rocks and 
sandbanks ? This is the question, boys. 

I remember reading a like question in a 
book many hundred years old. It reads 
thus : "Wherewithal shall a young man 
cleanse his way ?" and this is the answer : 
" By taking heed thereto according to thy 
Word." Thy Word; that is, God's 
Word, the precious Bible, " God's holy 
book of truth." Many a dear boy leaves 
his quiet country home for city life, and 
finds a rough time of it. This reminds 
me of what an old and experienced tar 
said to a boy going to live in a city. 
"Well, my boy, so you are going to try 
your fortune in the city. I tell you it is 
a dangerous ocean to launch your craft 
on." "Yes, sir," answered the lad, tak- 
ing his Bible from his pocket, " but you 
see I have got a safe compass to steer by." 
" Stick to it, stick to it !" exclaimed the 
old sailor, " and the enemy may blow hot 
or blow cold, he can't hurt so much as a 
hair of your head." This is the com- 
pass, boys, to steer by, the Bible, the 
Holy Bible Make it the man of your 
counsel, and God will make it a lamp to 
your feet, and a light to your path. — 
Child's World. 

— ♦ 

Dear Editors : — By request I will in- 
form you that some of the brethren here 
are willing to accept of br. David L. 
Garver's proposition in the October 
number, laet volume, with this amend- 
ment: That they will give ten dollars 
for the circulation of the Gospel Visitor 
whether one hundrad brethren or sisters 
do the same or not; and as an evidence 
of their sincerity one of them gave me 
ten dollars to-day to forward to you for 
that purpose; and I expect to receive 
that amount from at least two more soon : 
when it will be sent with suggestions 
how they wish them to be distributed. 



We are glad to see the bretliren making 
a move in that direction, inasmuch as 
we believe that much good may be ac 
conip islied bj a liberal distribution of 
the Visitor outside of the brotherhood, 
because we frequently hear of oue that 
has been brought to the church through 
its instrumentality. We submit this tc 
the brethren and sisters, hoping it may 
be the means of inducing others to do 
likewise. D. E. Price. 

Mt. Morris, III. 

Brother Quinter: — Whether I come 
from Walnut Bottom as a solitary sub- 
scriber I know not, but if other of our 
members here still fail to give their 
names, I do not fear to travel alone. As 
yet I have sustained no personal injury, 
and am not in the least discouraged, nor 
do I feel at all inclined to discontinue 
the Visitor notwithstanding the objec- 
tions that are urged against it. Its 
course is onward. Through all seasons. 
and through all changes it disappoints 
us not, but comes regularly laden with 
precious messages of love from brethren 
and sisters afar, From the North, and 
from the South, from the East, and 
from the West, we are brought together 
in spirit through its instrumentality to 
converse upon subjects pertaining to our 
eternal all. My heart is in the work. 
I am interested in the matter, and have 
an increasing desire for its continuance 
and success. A very learned man has 
said the three hardest words in the Eng 
lish language are "I am mistaken." 
Frederick the Great once wrote to the 
Senate, " I have just lost a battle, and 
it was entirely my own fault " Gold- 
smith says : " This confession displayed 
more greatness than all his victories " 
The same may apply to those of us who 
have been delinquent when thoroughly 
awakened to a sense of our duty /for 
one frankly admit that "I was mistaken," 

and " the fault was entirely my own." 
"A fault confessed is half redressed. " 
When I renewed my subscription two 
years ago, I did it with a firm resolve 
never again to have my name stricken 
from the list until the hand that now 
writes it shall be palsied by death, un- 
less something very material occurs to 
thwart my purpose and change my course. 
And I would that all who truly love, and 
are justly entitled to the ever dear and 
time-honored name of " Brethren" may 
be constrained by love divine to yield 
every preconceived opinion, and to lay 
aside all scrupulous objections that have 
hitherto existed in opposition to the Gos- 
pel Visitor, and willlingly join their 
signatures te the catalogue of faithful 
subscribers, many of whom have givt n 
their encouragement and support ever 
since it had a beginning. " But some 
are fallen asleep," have passed away 
peacefully from the busy scenes of this 
inconstant life. u They rest from tin ir 
labors and their works do follow them." 
Although dead and partially forgo tun 
by some, their precepts linger still, and 
in language mute they speak to us to- 
day from those silent pages, " Be thou 
faithful unto death, and thou shalt ob- 
tain a crown of everlasting life." 

Good bye, and God bless you forever, 
and ever vouchsafe to you the riches of 
His grace. And when your mission 
Ik re is ended — when the last link con- 
necting your interests with earthly scenes 
shall be severed by death, that you may 
become united to the chain of inany links 
that is found alone in heaven, is the 
prayer of your sister and friend, 

Miranda J. C. Ecker. 

December 8, 1869. 

O.let ine share Thy holy birth, 
Thy faith, Thy death to sin ! 
And, strong amidst the toils of earth, 
My heavenly life begin. 



IJUajs from the (purthes. 

Dear Visitor : I have not spoken to 
you for a long time. I have been unu- 
sually busy this fall. I now h ive a little 
leisure and wish to tell you some church 

I visited the brethren at Sandy Creek, 
at their lovefeast in August. Had a 
very good meeting. In September I 
visited the brethren at Plum Creek, also 
sister Susan Shoemaker's ; also brother 
Beer's, Cowanshannoc, Red Bank, Pine 
Run, all in Armstrong county, Pa. 
Our meetings were well attended, and 
quite an interest was manifested. Had 
the pleasure of seeing some added to 
the church by baptism. 

The first week in October I visited 
the brethren at the Station congregation 
Greene Co. Pa. Attended lovefeast 
and some other appointments. Had a 
very pleasant visit and good meetings. 

On the 16th of October our commun- 
ion meeting began. Bro. Jesse P 
Hetric was the only strange speaker we 
had with us. By the grace of God he 
labored very faithfully and very accep 
tably among us. Our meeting was a 
success. Six were added by baptism 
and the church greatly built up. Bro. 
Hetric is fram Armstrong Co. Pa. 
He is a worthy young brother bidding 
fair for a useful brother. May the 
Lord keep him humble and faithful. 

On the 10th of November I left 
home on a tour to Ohio My first point 
was Putnam Co. 0. I arrived at broth- 
er Joseph Crumrine's on the 11th of 
November, but they had not received 
my letter and had no appointments 
made. Bro. Joseph was very sick. 
He has been sick from the first of Sept. 
Had the ague and then the billious 
fever, brain fever, neuralgia, &c. 
I left him on the 17th of November. 
He was then better. The meetings in 
that neighborhood were pleasant, but 
the notice being short were not largely 

On the 18th of Nov. I was brought 
to H incock Co. 0. to brother John P. 
Ebersole's district. Remained there 
ui tii Saturday morning, the 20th. 
Was taken to my brother David Wise's, 
n Seneca Co. 0. and remained there 

until the morning of the 24th, when I 
started for home, where I arrived the 
evening of the 25th and found all well. 
Thanks to God for his goodness. Thanks 
to kind friends for their kindness to me. 

Farewell John Wise. 

Scenery Hill, Pa. 

Treasurer's Report of Annual 

Held at Peters' Creek Church, Roanokh 
Co., Va. 18th & 19th of May, 1869. 

1st District of Va. $800 minus $27,70 $772,30 
2nd " « $1200 " $62,35 $1137,65 

Sales of hides, goods, Ac. 424.99 


For lumber and brick $209,60 

" fuel 16,00 

25 barrels of flour 250,00 

711 lbs. of bacon 120,87 

124 bushels of corn 93,00 

3090 lbs. of beef 390,65 

632 lbs. of butter 189,60 

87£ gallons of apple butter 65,62 
210 dozen Pickels 21,00 

163 lbs. of Coffee 40.75 

250 lbs. of sugar 34,78 

4 lbs. of Tea 6,00 

6 lbs. of Pepper 2.25 

2 sacks of salt 6,00 

803 yard3 of muslin 132,62 

Tabb ware 96,26 

Freights 20,89 

Labor 109,35 

B. F. Moomaw's exp, to Phila, 31,20 
" correspondence 5,00 

" R. Road Tickets 5,0 
" & Naff to Tennessee 47,06 
Incidental 5,75 $1899,25 

Balance on h i id $435,69 

Proportion due Dist. No. 1 $176,17 
" * " " 2 259,52 

Moses Brubaker, Treas. 

D. H. Plaine, Asst. 

Notice of District Meeting. 

The Brethren in the Southern Dis- 
trict of Indiana will hold their district 
meeting, the Lord wiiling, in the Rac- 



coon Creek district, Montgomery coun- 
ty, Indiana, five miles south west of 
Ladoga, in the Brethren's meeting 
house, on Thursday the 13th day of 
January, 1870. Ladoga on the New 
Albany and Michigan City Railroad 
will be the stopping point for brethren 
coming by R. R. By order of the 
church. Matthias Frantz 


Died October 20, 1869, at Sykesville, Md., 
our brother ASA WARD, aged about 34 years. 
Funeral service by brother Jacob Frosel. 

I. Price. 

Died in Canaan township, Wayne county, 0., 
August 24, 1869, Silas, son of Jacob and Sarah 
Penrod, aged 1 year 6 months and 9 days. Fu- 
neral service by Philip Brown and John Shoe- 
maker. Fannie M. Penrod. 

Died of consumption in Lick Creek church, 
Defiance county, 0., October 25, 1869, sister 
NANCY KINDNER, aged 73 year 11 months 
and 23 days. Text Rev. 14: 12,13 by brother 
George Stockman and the writer. 

Jacob Brown. 

Died in Latimore township. Adams county, 
Pa., October 11, 1869. JOSEPH GROVE, aged 
70 years and 6 days. Thus the church has 
lost one of its most worthy members, his com- 
panion a good husband, and his children and 
grandchildren a good father. They mourn not 
as those who have no hope. 

Died in the Yellow Creek church, Bedford 
county, Pa. October 6, 1869, sister HANNAH, 
wife of brother David STAYER, and daughter 
of Josiah and sister Susan Stuckey. Funeral 
discourse by the brethren on the 8th to a large 
concourse of people. Age 17 years 10 months 
and 6 days. The subject of this notice ^as 
baptized about 18 months and married a year 
and five days previous to her death, by the wri- 
ter. She was a virtuous and obedient daughter 
and joined the church young, was beloved by 
all, and before she was 18 years she perfected 
her days and died, as she expressed herself on 
her dying bed, in the full assurance of faith and 
hope of a glorious resurrection. 

Husband beloved, weep not for me; 
Weep not for me, my friends, you see 
I long to go where Jesus is, 
To join him there in perfect bliss: 

Be faithful then, my husband dear, 
My mother, friends, relations near, 
That you may me in glory meet, 
To dwell in joy forever sweet. 

Leonard Furry. 
Died November 2, 1869, in Elkhart county. 
Indiana, brother JOSEPH BARTMESS, aged 
68 years 11 months and 1 day. Funeral servi- 
ces by the brethren from 1 Thess. 4th chapter, 
13th v. to end. 

Dearest brother thou hast left us, <£c. 
['Companion' please copy.] P. S. Garman. 

Died at his residence near Mendon, Mercer 
county, Ohio, Nov. 17, 1869, our bel ed broth- 
er JACOB SHEARER, aged 65 ;ars. Dis- 
ease sinking chills. He left a wife, and family 
of grown children, to mourn the departure of a 
dear husband, and father, but it is hoped that 
their loss is his great gain. Funeral occasion 
improvyd by brother Samuel Neher, from Rev. 
14: 13. D. H. Byerly. 

Died on Twin Creek, in the Fall Creek 
church, Ross county, Ohio, Oct. 9tb, 1869. of 
sore throat. MELVINA MOOMAW, daughter 
of brother Philip Moomaw, aged 16 years and 
17 days. Funeral services by the writer from 
Eccl. 7:7. A. J. Hixson. 

Died in the the Ten Mile congregation, Sept. 
22, 1869, of typhoid fever, JOHN H. GRABLE, 
son of J. G. Grable, in the 20th year of his age. 
In the bloom of life he passed away. Funeral 
services by the undersigned from Ps. 40 : 30, 31. 

Also in same place, October 13, 1869, CATH- 
ARINE WARD, consort of brother D. Ward, 
aged 67 years 4 months and 19 days. She suf- 
fered long of cancer. Funeral services from 
Num. 23 . 10, by J. Wise and J. P. Hetric. 

John Wise. 

Died in Mexico church, Miami county. Ind. 
March 4th, 1869, sister ELIZABETH MARGA- 
RET, wife of brother James T. Kinsey, leaving 
a husband and two small children to mourn 
their loss, aged 21 years 14 days. She was a 
consistent member for 6 years, and expressed 
herself that she was going home to Jesus, and 
that she was willing to go. The husband has 
since moved to Kansas to hi3 father-in-law, 
John Kinsey. Funeral services by brother 
Daniel Barnhart and Peter Brubaker. 

Departed this life November 21, 1869, in the 
Walnut Creek church, Johnson county, Mo., our 
much beloved brother ELIAS FRY, aged 45 
years 9 months and 21 days, leaving a kind 
companion and 9 children to mourn their loss. 
The writer having had an intimate acquaint- 
ance with him for several years has every rea- 
son to believe that our great less is his eternal 
gain. Funeral services by Andrew Hutchison, 
Thomas Allen and the writer, from Rev. 14: 13. 
['Companion' please copy.] D. L. Williams. 

Died in the Rush Creek church, of old age, 
June the 13th, 1869, sister BARBARA A. CON- 
RAD, aged 83 years 5 months and 1 day. She 
was a consistent member of the church about 
12 years. She died in full hope of a blessed 
immortality. She leaves 6 sons, 5 daughters 
and many other friends to mourn their loss. 
Funeral services by the writer from Heb. 9: 27. 
W. Arnold. 

Died in the West Branch congregation, Ogl, 
county, Illinois, August 2, 1869. our dear sister 
MARY C, wife of brother David S Garber 
aged 31 years 11 months and 17 days. Funer- 
al services by brother Miehaeel Emmert and 
others. • The above was a meek and bumble 
sister in all her walk and conversation, and 
was loved by all who knew her. She left a kind 
husband and seven small children to mourn 
their loss. But they mourn not as those who 
have no hope, for we believe she died in faith 
of a blessed immortality beyond this vale of 

Asleep in Jesus, blessed sleep, 
From which none ever wakes to weep ; 
A calm and undistured repose. 
Unbroken by the last of foes. [J. W. M. 

1*11 1: VI 1 1 «t3 FOR 1*70. 

II ing still .Mime lull volumes of the Visitor 
ofsei 'al yearn on hand, and wishing to give 
our friends all the encouragement we can in 
entering upon another year, we have concluded 
to offer them as premiums. We give the choice 
of Volumes 16, 17. 18, and 19, until either of 
tiieai runs out. These volumes contain much 
valuable reading and with a little labor any <>ne 
can obtain them. 

To any one sending us two new subscribers 
(not having been subscribers before) at $1,25 
ench, we will send one of the above volumes 

To any one sending us five new subscribers 
ut $1.25 each, we will send three of the above 
volumes free. 

To any one sending us four subscribers (new 
or old) at $1,25 each, we will send one of the 
above volumes free. 

To any one sending us six subscribers at 
$1,25 each, we will send two of the above vol- 
umes free. 

Any larger number at the same rate. 

To any one sending us one new subscriber 
and $1,50 we will send one of the above vol- 

To any one sending us one subscriber and 
$1,60 we will send one of the above volumes. 

When back volumes are wanted it must al- 
ways be stated, and if to be gent by mail, ten 
cents per volume must be sent for postage. 

Having some of Nos. 1, 2, and 3 of volume 
19 we will send these three numbers free to any 
one sending us one subscriber and $1,25 before 
the 15th of December, 1869, or until run out. 
Those wanting these numbers must state when 
sending, and send stamp to prepay postage. 

Larger amounts, when convenient can be 
sent by Post Office Order made payable at Day- 
ton. Subscriptions, and all business letters 
pertaining to the "Visitor" address to 


Dayton. 0. 


We are prepared to print Hooks. Pamph- 
lets, Cards, Labels, Circulars. Bill Heads, and 
small Posters, in a workmanlike manner, and 


Inasmuch a> some churches -nil prelei i«« 
use the German ami English Hymn Hook 
heretofore in use among me Brotherhood, at 
least until a new German hymn hook i-- added 
to the new English collection; this is to in- 
form those friends who wish to have a fresh 
supply of the old hymn hooks, either sepa- 
rately hound or German and English hound 
together, that they will be furnished at the fol- 
lowing rates: 

— English or German — post $ 

paid 40 

Douhlh " 7. r , 

By the do/. , single — English or Ger- 
man — by expr l.'2"> 

By the doz double — English and Ger- 
man — by expr 8.00 

All plain sheep binding. To be had of 

Ki.n. Mknkv Kurtz. Columbiana O.. or 

Hknky J Kurtz, Dayton. Ohio. 


I have just had published a new book con- 
taining 282 pages neatly printed on good pa- 
per, well bound in embossed muslin cases, 
treating on the following subjects : A discus- 
sion on the introduction of Christ's kingdom 
and trine immersion, between a Cair.beliite 
minister, so-called, and myself resulting in 
his conversion. Accompanied with. an able 
vindication by him of the doctrines of the 
church. "Jd. A treatise on the Lord's Supper. 
'Ad. An essay on the necessity, character, and 
evidences of the new birth. 4th. A dialogue 
on the Peace Doctrines, with an address to 
the reader, all written by me. 

This work, which is approved by all that 
have read it. is now offered to yon upon the 
following terms; 

For each single copy $ AM) 

Sent, by mail, abditional postage ... . Or? 

For larger numbers per dozen f>,0() 

Purchasers paying Express charges 

on delivery additional for box &c. .'20 

Some brother in each congregation is here- 
by solicited to take subscriptions and forward 
to me and the books will be promptly sent. 
It would be best in all case- for the money to 
accompany the order to sav <• trouble and in- 
sure attention 

Respectfully your brother and friend, 
B. F. Moomaw. 
Roanoke Co.. Vu. 

Orders from a distance promptly attended 
to. Address H. J. KURTZ. Dayton, O. 
Office at b'04 Jefferson street, up stairs. 
[ opposite the "Beckel House." ] 

TO THE WORKING CLASS.— We are now prepared to 

furnish all eludes with constant employment at home, the 
whole of the time orfor the spare moments. Businessnew, 
light and profitable. Persons of either sex easily earn from 
.51c. to $5 per evening, and a proportional sum by devoting 
their whole time to the business. Boys and girls earn nearly 
asmnchasmen. Thatall whosee this notice may send their 
address, and test the business, we make this unparalleled 
offer: Tosuchasare not well satisfied, no will send $1 to pay 
lor the trouble of writing. Full particulars, a valuable sam- 
ple which will do to commence work on, and n copy of The 

People's Literary Companion one of the largest ana 

best familv newspapers published— all sent free by mail. 
Reader, if'vou want permanent, profitable work, addrcrs 
V.. C. AM. FN & CO., Augusta, Maixe. 


will he sent postpaid ;tt the annexed rates. 

Oehlschiaeger'fi German and English Dic- 
tionary, with pronunciation of the German 

Pari in English characters 1.75 

The same with pronunciation of Eng- 
lish in German diameters 1,?.~> 

Nonresistanee paper :>i\ 

hound ,25 

Old volumes complete of the Gospel 

Visitor hound 1 .00 

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osp@i f i 

For the Year 1870, Vol XX. 

The Gospel J'isitor. Edited by H. Kurt/ 
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VOL. XX. FEBRUARY, 1870. NO. 2. 

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Christ as a 'Leader 

Character of our Savior compared with 

tin- character of men 

.Momentous themes. No. 2 

Response to I) P. Sayler 

Brother Sayler's Rejoinder 

The Tree of Life .... 

Who Of lis l< holiest 

A defence of the Standing Committee .. . 

The Standing Committee 

Yearly .Meeting and Standing Committee 


Editors' Table 








Letters Received. 

From Mich Forney. And H Snowberger, Al- 
len Boyer, David II Riddlesbarger, 2. Samuel 
Musselman. 2, Jacob Crutnpacker, Timothy H 
Goddard, C Weaver, John Arnold. Geo Long, 
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ler, G R Baker, 


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fit GOSPEL flSITOl, 

Vol. XX. 

FEBRUARY, 1870. 

No. 2. 

Selected for the Gospel Visitor by M. Miller. 


''Behold ! I have given him for a 
witness to the people; a leader 
and commander to the people." 
Isa. 55 : 4. 

Christians generall}- suppose 'the 
Messiah to have been intended in 
this passage. It is the only instance 
in all the Scriptures where he is 
thus called, though similar terms 
are frequently employed^, in refer- 
ence to him, such as Captain, &c 
Tlie signification ot the word is too 
evident to need criticism. The of 
fice or title thus ascribed to the 
Messiah was gloriously sustained by 
him throughout the whole of his 
eventful life, and the christian reli- 
gion every where directs us to look 
to him in this light: "Looking unto 
Jesus, the author and finisher of our 
faith, who, for the joy that was set 
before him, endured the cross, des- 
pised the shame, and is set down at 
the right hand of the throne of 
God." Heb. 12 : 2. In order to see 
the beauty and glory of this title, 
it may be well to see the grand re- 
sults that will follow from giving 
Jesus a Leader and Commander to 
the people. The chapter where this 
declaration is found opens with a 
gracious invitation : "Ho, every 
one that thirsteth, come ye to the 
waters, and he that hath no mone} 7 ; 
come ye, buy, and eat; yea, come, 
buy wine and milk without money 
and without price. Wherefore do 
ye spend money tor that which is 
not bread 1 and yo : »r labor for that 
which satisfieth not ? hearken dili- 

gently unto me, and eat ye that 
which is good, and let your soul 
delight itself in fatness? Then the 
great truth is presented that God 
had given a Leader to the people. 
Then follow promises and invita- 
tions. Then beautiful illustrations 
are drawn from the descent of the 
rain and the snow. And oven na- 
ture herself is represented as rejoic- 
ing at the glorious results flowing 
from the coming of this Leader to 
the people : "For ye shall go out 
with joy, and be led forth with 
peace: the mountains and the hills 
shall break forth before you into 
singing, and all the trees of the 
field shall clap their hands. Instead 
of the thorn shall come up the fir- 
tree, and instead of the brier shall 
come up the myrtle tree: and it 
shall be to the Lord for a name, for 
an everlasting sign that shall not be 
cut off." What grand and striking 
language! How feeble is all the 
imagery in human compositions 
when compared with that presented 
by the sacred writers ! well would 
it be for the scholar if he would 
come and drink at this pure foun- 
tain of truth. But we must look to 
the character of our Leader and to 
his commands. There are several 
qualities essential to a good leader. 
He must be wise to devise, powerful 
to execute, and willing to suffer 
first in his own cause. He who was 
given as a Leader to the people, 
possessed all these qualities in all 
their fullness. Look, for a moment^ 
at the wisdom of this Leader. He 
come to effect a great work. The 



world was in a state of confusion 
and moral darkness. There bad 
been many philosophers who had 
wrote correct maxims and incul- 
cated pure precepts, but all their 
attempts to reform society had 
proved ineffectual. At last God 
gave a Leader to the people, every 
way qualified to reform the world. 
Look at the instruments selected by 
him to effect this revolution, a revo- 
lution compared with which all oth- 
ers sink into insignificance. The 
means were apparently wholly in- 
adequate to the end. He asked no 
assistance of any earthly power. 
He went not to the mighty ones of 
earth. He solicited aid from no 
throne, save that of God. He col- 
lected no vast army lrom among 
men. He fitted out no great milita 
ry expedition. No. He turned 
from every plan which the wisdom 
of this world would have chosen. 
He went and selected twelve of ob- 
scure birth and parentage, unpolish- 
ed by learning, and of no authority 
in the world. Earthly wisdom 
would have sought the patronage of 
the great and the influence of the 
learned. This Leader disdained 
such a course. He led his scholars 
gently into bis kingdom. He re- 
moved their prejudices, enlightened 
their understandings, and sent them 
forth amid the frowns and opposi- 
tion of a cruel world. As they had 
no help from the powers of this 
world, civil or military, so had they 
all the the opposition that was pos- 
sible ; which they withstood and 
baffled: they sowed the good seed 
ot the word under the very feet of 
the Roman magistrates and soldiers 
who, though they trod it down, and 
rooted it up yet could not destroy it 
so far, but that still sprang out 

again, and yielded a fruitful and 
glorious harvest. Look next to the 
power of this Leader. He stood 
friendless and unarmed before the 
world. Every sect and every throne 
was arrayed in the most hostile 
manner against him. It has been 
well said by Fenelon that a power- 
ful conqueror may establish, by his 
arms, the belief of a religion, which 
flatters the sensuality of men; a wise 
legislator may gain himself atten- 
tion and respect by the usefulness 
of his laws; a sect in credit, and sup- 
ported by the civil power, may abuse 
the credulity of the peopla : all this 
is possible ; but what could victori- 
ous, learned, and superstitious na- 
tions see, to induce them so readily 
to Jesus Christ, who promised them 
nothing in this world but persecu- 
tions and sufferings ; who propos- 
ed to them the practice of a morality 
to which all their darling passions 
must be sacrificed ? Such a Leader 
the world never saw before ; one 
who went on in the midst of every 
obstacle that the collected wisdom 
of man could throw in his way: one 
who led his followers forth in de- 
spite of courts, of crowns, and of 
potentates. His enemies looked on 
with astonishment, till finally even 
the Pharisees, his most untiring 
enemies, "said among themselves," 
"Perceive ye how ye prevail no- 
thing ? Behould, the world is gone 
after him." John 12: 19. But we 
cannot pursue the history of the un- 
numbered and splendid triumphs of 
our Leador. Suffice it to say, that 
he commenced his great work at 
Jerusalem, and he will go on tiil the 
temples.of idolatry are thrown down 
till kings shall fall down before him, 
and till the banner of the cross wave 
over a subjugated world! But we 



have said that a Loader must not 
only bo wiso to plan, and powerful 
to execute, but ho must also bo wil- 
ling to suffer first in his own cause. 
Thousands of our race have embark- 
ed in noble causes, and have possess- 
ed sufficient wisdom and power, but 
have been unwilling to suffer. As 
long as prosperity smiled they were 
faithful, but the moment persecu- 
tion came the cause was left to suf- 
fer. jNIog so with this Leader. He 
laid down his rules and followed 
them. In the midst of the riches of 
the world, He pathetically exclaim- 
ed : " The foxes have holes, and toe 
birds of the air have nests, but the 
Son of Man hath not where to lay 
his head." Matthew viii, 20. A 
rich young man came to Him appa- 
rently desirous of being a follower. 
The condition was, "Go and pell all 
thou hast and give to the poor and 
come and iollow me, .:d thou e&alt 
have treasure in heaven." And 
he went away sorrowful, for he had 
great possessions/ 'Math, xix, 16. As 
this Leader was willing to suffer first 
in his own cause, so He wanted no 
follower that would not be governed 
by the self-same sacrificing spirit. 
"He that loveth father or mother 
more than me, is not worthy of me," 
said our great Leader to the world. 
Would we then be thougt worthy of 
a place in his ranks, we must re- 
nounce all the charms of wealth, all 
the flattery of the world, and all the 
allurements of popularity. We must 
be actuated by the purest motives. 
We should be like the American pa- 
triot in England, during the strug- 
gle for liberty : Several attempts, it 
is said, were made to buy him over 
to the interests of the crown, but be- 
ing weary of these importunities, he 
said one day to those who would 

draw him aside from the path of 
duty "lam poor, but the king of 
England is not rich enough to buy 
me." So will the devoted follower 
say to tho enemy of our Leader, "I 
am poor, but this world is not rich 
enough to buy me." Such is the 
spirit that our Leader wishes to see 
among his disciples. Let us then 
endeavor to rally around his stand- 
ard ; let us imbibe His spirit: and 
though our path may lead to perse- 
cution, and even death, yet we shall 
know that we cannot suffer more 
than he has endured before us. " If 
they call the master of the house 
Beelzebub, how much more shall 
they call those of his household." 
Math. 10 : 25. Our path of duty is 
plain; let us then move forward. 
We have a faithful Leader; one who 
has met the frowns and persecutions 
of a world ; who was never known 
to falter for a single moment; one 
who possesses every qualification, 
and one who has said, "I, if I be 
lifted up, will draw all men unto me." 
Our Leader has been lifted up, and 
he is now drawing a world to him- 
self. What a glorious work ! He ii 
not leading his followers through 
seas of blood and war, to an earthly 
possession, but to a kingdom of 
righteousness, peace and joy. May 
we be faithful, then, even unto 
death. Our Leader has conquered 
death and sat down attherighf hand 
of the throne of the Majesty on 
high. There He will remain till "the 
restitution of all things," and then 
his followers will meet Him in an- 
other and a better world, and enjoy 
His presence forever. 


For the Viaitor. 

Character of our Savior Compared 
With the Character of Men. 

Had we no other proof of the di- 
vinity of our Savior than his moral 
character, we still would have to 
award him a higher origin than the 
balance of the human family; stand- 
ing forth as it does in such bold 
contrast with the characters of both 
ancient and modern divines and 

It is common for mankind to ex- 
alt themselves, when they are high 
\y successful in a great enterprise, 
and receive the applause of men, 
and on the contrary, to be depress- 
ed, when they are persecuted. But 
not so with our Savior. He never 
seemed more humble than when he 
was surrounded by those who were 
bowing the knee to him in humble 
worship, and bathing his feet with 
tears, and wiping them with the 
hairs of the bead. Persecution seems 
to have quickened his energies and 
efforts. Often were the pharisees 
and scribes discomfltted by his keen 
and truly sensible retorts fo their 
seductive motives; yet all was done 
in a spirit oi humility and mildness. 
He sought not his own happiness 
and comfort, but the good of others. 
He was rich; but for our sakes he 
became poor, that we through his 
poverty, might be made rich. Most 
men have a pecuniary paying occu- 
pation of their own; but he came 
to do his Father's will. 

He was so deeply interested inr 
the good of the human family, that 
he never Bought a home in this 
world; he says: "The birds of the 
air have nests, and the foxes have 
burrows, but the Son of man bath 
not where to lay his head." Men 
have selfish motives, deeply rooted, 

and firmly settled, that show them- 
selves at every turn of life, or for- 
tune, but never in a single instance 
did he manifest a sinister motive, 
but the good of others seemed to be 
his theme from the manger to his 
ascension, nor did he always wait 
for his aid to be solicited, but he fed 
the thousands and restored a de- 
ceased brother, alive, to the bereft 
and distressed sisters unasked for. 

The generality of mankind are 
apt to retaliate a wrong recieved; 
but Jesus being reviled, reviled not 
again, being persecuted, he blessed. 
He offered a most effective and ferv- 
ant prayer for his tormentors while 
they were inflicting the most relent- 
less persecutions upon him, both 
physical and mental, and that, when 
legions of angels were at his com- 
mand. "Father, forgive them, for 
they know not what they do." 
This prayer is short, but full of 
meaning, lull of sympathy, full of 
the spirit that he ever manifested 
while upon the earth, and may we 
not say, full of the spirit he is gov- 
erned by to day, while mediating 
between God and man. Men are 
apt to be ambitious, and to seek 
position and elevation even at the 
cost of every principle that allies 
itself with the real, noble, and ex- 

But the Savior would not acoept 
elevation from men, even when they 
were going to take him by force, 
and compel him to reign as an 
earthly monarch; and it was by 
much effort that he could disabuse 
the minds of his early disciples ot 
the idea- that his kingdom was not 
of this world. 

Men are apt to consult their own 
convenience, and to be governed by 
it. Had our Savior done so, we 



would bo in midnight darkness, the 
veil of the temple bad not been rent 
in twain; and the world would bo 
without his example, and without 
hope and God in the world. "In 
him was life; and the life was the 
light of men." Another pecul- 
iarity of his life, that transcends 
mankind, was his love and respect 
for the poor, whether of mind, bod}? 
or pnrse. "The blind receive their 
sight, and the lame walk, the lepers 
are cleansed, and the deaf hear, the 
dead are raised up, and the poor 
have the gospel preached to them." 
His commendation of the poor 
widow has thrown a bright lustre 
around the religion of Jesus, that 
has quickened the waning spirit of 
many a poor d"sciple. Patience, 
love, benevolence, charity, and con- 
tentment seemed to be his ruling 
passion, while upon the earth. How 
grand! How sublime! How au- 
gust! and yet how simple ! was his 

Now, my dear reader, it is this 
high character he would have us 
emulate. "If any man have not 
the Spirit of Christ, he is none of 
his." W. R. Deeter. 

Object ^of the Gospel dispensa- 
tion - in the exaltation and 
ministration of the glorified 
saints, and the restoration of 


"Simeon hath declared how God 
at first did visit the Gentiles, to 
take out of them a people for his 
name. And to this agree the words 
of the prophet, as it is written : 
After this I will return, and will 
build again the tabernacle of David 
which is fallen down; and I will 

build again the ruins thereof, and I 
will set it up: that the residue of 
men might seek after the Lord and 
all the Gentiles, upon whom my 
name is called, saith the Lord." 
Acts 15: 14 — 17. 

Two important facts are present- 
ed to our consideration in the above 
passage. The first is the object of 
the Gospel dispensation, which is : 
"To take out of the Gentiles a peo- 
ple for God's name." The present 
dispensation is therefore intended 
to tike out from among men an elect 
people for the Lord, and to prepare 
and qualify them to "reign with 
him as priests and kings" in the ad- 
ministration of his glorious king- 
dom. The exaltation and ministra- 
tion of the glorified saints in the 
kingdom of Christ is of itself a 
proof of this glorious fact. They 
are to be in the closest union and 
communion with Christ, for they 
constitute his Bride, and are "to be 
forever with the Lord." They will 
share in his glories, and be partakers 
of his throne. They are to sit and 
reign on thrones, and judgement shall 
be given them, and they "shall be 
priests of God, even of Christ, and 
shall reign with him the thousand 
years." They are to judge or rule 
angels and the world. Having over- 
come, through faithful obedience to 
the sacred precepts of the Savior, 
they shall li sit on his throne,'' and 
"have power over the nations of 
the earth." He that has been faith- 
ful over five talents shall have do- 
minion over five cities; and he that 
hath been faithful over ten talents 
shall have dominion over ten cities; 
every man according as his work has 
been" under the Gospel of Jesus 
Christ. And so (( the kingdom and 
dominion, and the greatness of the 


kingdom under the whole heaven, shall 
be given to the saints of the Most 
High" Having practiced faithful 
obedience and exercised meekness 
according to the Gospel precepts, 
they shall u inherit the earth" and, 
by the righteousness of obedient 
faith, made "heirs of the world" and 
they shall now enter upon their 
glorious inheritance. Christ is the 
heir of all things, and the saints are 
"joint heirs with him." Having 
suffered and overcome with him. 
they shall "be glorified with him," 
and "wear crowns of righteousness, 
which God, the righteous Judge 
will give them at that day." They 
shall have a city of habitation : u a 
firmly -founded city, whose builder 
and maker is God" — even "the new 

ent Christian — but this u we know' 
that when he (the Savior) shall ap- 
pear, we shall be like him, and shall 
see him as he is" Oh, what a world 
of wonder is in each and every word 
of this glorious promise! The mere 
idea to be glorified, in body and 
spirit, to the likeness or image of the 
ever blessed and adorable Savior, is 
enough to fill the soul already here 
on earth, with an indescribable 
transport of joy. But, what must 
be the blessed joy, and the holy ecsta- 
ey of that soul, which will realize so 
glorious a destiny in an endless 
eternity ! It is unspeakable happi- 
ness! indescribable glory and incon- 
ceivable honor ! 

The second important fact that 
is presented to our consideration in 

Jerusalem, coming down from God the above passage, is, that after 

out of heaven, prepared as a bride 
adorned for her husband." They 
are to eat and drink with Christ, at 
his table in his kindom. They 
shall see his face, and his name shall 
be in their foreheads, and they shall 
reign forever and ever." And they 
shall neither marry nor be given in 
marriage, but shall "be v ke the an- 
gels of heaven." Such ais some of 
the glorious promises and blegsed 
hopes of the elect people of God in 
their exaltation and ministration in 
the kingdom of Christ, to which 
they are called and elected, prepared 
and qualified for, under the precepts, 
means and power of the glorious 
Gospel of our blessed God. But "it 
doth not yet (fully) appear what we 
shall be." No one can tell or even 
conceive in his mind, what will be 
the precise nature of all the domin- 
ion, authority, priesthood, and heir- 
ship, and the cycles of revolving 
bliss and happiness, honor and glory, 
that awaits the faithful and obedi- 

God's purpose and object of the 
present dispensation is attained in 
the calling, election, and preparation 
of the Gentile saints to reign with 
Christ in his kingdom, the Lord 
"will return, and will build again the 
tabernacle of David, which is fallen 
down." If we read the original 
prophecy of Amos in the nineth 
chapter, to which the apostle James 
refers, which treats of Israel's 
dispersion for their sins and their 
restoration in the millennium times, 
the fact is as plain and positive as 
words and language can make it, 
that, after the close of the present 
dispensation, when the "times of 
the Gentiles are fulfilled," Christ 
will come and restore the scattered 
Jews to their ancient homes and 
land of their fathers, and rebuild 
Jerusalem, as it was in the days of 
old, when Solomon reigned on the 
throne of his father David, in all his 
glory, to the admiration of the 
whole world. Jeremiah, in his 



glowing prophecy of tho restoration 
at the Jews, in the 3 1st chapter, 

places this matter in still stronger 
and more positive language, be- 
yond all doubt, where he says : that 
"Tho Great Jehovah himself points 
to the enduring orbs of immensity, 
and declares that the "seed of Isra- 
el" shall no more "cease from being 
a nation before him forever" than the 
sun, moon, and stars shall disappear 
from the universe; and then de- 
clares: "Behold, the days come? 
saith the Lord, that the city shall be 
built to the Lord from the tower of 
Hananeel unto the gate of the corner. 
***** /if shall not be pluck- 
ed up nor thrown down any more for- 
ever." The prophet Isaiah has also 
spoken most positively on this sub 
ject. In his 11th chapter we have 
a glowing prophecy of the millen- 
nial reign, and there it stands writ 
ten: "It shall come to pass in that 
day, that the Lord shall set his 
hand again the second time to recover 
the remnant of his people. * * * 
And shall assemble the outcasts of Is- 
rael, and gather together the dispersed 
of Judah (the whole Jewish race) 
from the four corners of the earth" 
And even Mo3es, the great leader of 
the Israelites, in his graphic farewell 
address to his people, foretells their 
sore and wide dispersion j but he 
predicts with equal certainty their 
final and complete restoration : "The 
Lord thy God will turn thy captivi- 
ty, and have compassion upon thee, 
and will gather thee from all the na- 
tions whither the Lord thy God hath 
scattered thee. If any of thine be 
driven out unto the uttermost parts 
of heaven, from thence will the Lord 
thy God fetch thee: and the Lord 
thy God will bring thee into the land 
which thy fathers possessed, and thou 

shalt possess it: and he will multiply 
thee above thy fathers" Never, to 
this day, has there occurred to Is- 
rael such a deliverance from such a 
dispersion. And the idea that these 
and scores upon scores of like pre- 
dictions of Moses and the prophets, 
are to be fulfilled by the conversion 
of the Jews to Christianity, is worse 
than ridiculous. The few passages 
given above, prove the fact that it 
is God's immutable purpose to gath- 
er and bring back the Jewish race 
to their ancient home and land of 
their fathers. And feeling fully 
persuaded of the literal restoration 
of the Israelitish race, we take the 
broad standpoint, and believe no 
one can disapprove it, that the solemn 
covenant which God made with 
Abraham, Isaac, and Jacob, was 
never yet aearly fulfilled j but is 
still a matter of promise to be ful- 
filled hereafter, when Christ shall 
appear the "second time unto salva- 
tion," and will "reign on the throne 
of David in Jerusalem." That cov- 
enant charters to the Israelitish race, 
"the land from the river of Egypt to the 
great river Euphrates, for their ever- 
lasting possessions ;" which has never 
yet been made good. That cove- 
nant guarantees unto them a nation- 
al existence as lasting as the great 
orbs of heaven; which yet remains 
to be fulfilled. And that covenat 
solemnly assures them, that God 
will multiply their seed as numerous 
"as the stars of the heaven," and "as 
the sand on the sea shore," or "the 
dust of the earth;" which never was 
and never can be fulfilled, until the 
curse and death are removed in the 
"regeneration of the earth, and "the 
restitution of all things" under tho 
millennial reign of Christ on the 
earth. Whenever the terms of that 



covenant are given, these are its 
prominent and immutable* features. 
And if all Israel is to bo saved, ac- 
cording to that covenant which 
Paul declares to be unchangeable — 
even "without repentance," — it is 
demonstrated to an absolute certainty 
that they will yet be gathered and 
nationally restored to their "goodl} T 
land" and "beloved Jerusalem," in 
which they dwelt in the days of old" 
when David was their king, and 
where Solomon had his splendid 
court. Whatever God has promised 
to do, that he will do ; and whatever 
he doeth it will be right and just, 
notwithstanding the preconceived 
views of mortal man. Shall we 
bend and modify the word of the 
living God to make it harmonize 
with our prejudices against the 
"stubborn and hateful Jews," or ex 
plain away the positive statements 
of revelation because they disagree 
with our views, and conflict with 
our tastes and jealousies? If God 
sees fit to place the Jews in the 
front ranks in the glorious kingdom 
of Christ, will it not be rightf They 
have not abused their original call 
ing any more than the nominal 
Christian Church of the Gentiles 
have abused the blessed Gospel of 
Jesus Christ. For our own part 
our Christian sympathy is so deeply 
interested in the restoration and re- 
demption of "the chosen people 
of God," that we can truly say with 
the apostle Paul that our "heart's 
desire is that all Israel might be 

J. Miller. 
German Settlement, J\. Ya. 

For the Visitor. 


The September number of the 
Visitor containing my questions and 
your reply is before me. If the 
editor will kindly favor me with a 
small space in his columns I desire 
to say a few words by way of reply. 
I suppose that Br. Savler. (if he 
will allow me to call him brother,) 
believes that ho has abundantly 
sustained his position from the in- 
spired Word. But I must, say that 
I have again read the connections 
of Scripture referred to in the June 
number of the Visitor, and I am 
wholy unable to see how any man 
of a sane mind can imagine that 
they contain the least shadow of ev- 
idence to sustain his position, that 
the immersion to which 1 have sub- 
mitted is anti-Christian and 6ta< ds 
in connection with the disapproba- 
tion and curse of God. Mr. S. says 
he does not know how much of an 
infidel I am. I am happy to be able 
to enlighten him. I believe that 
Jesus Christ is the Son of God. 
Upon a profession of this faith, be- 
ing duly penitant for my past sins, 
I immediately proceeded to put on 
Christ according to Gal. 3 : 27; de- 
scending down into the water, (my 
face before). My face was then 
turned upward toward heaven — my 
back to the earth — and I was gent- 
ly lowered beneath the yielding 
waves, and arose (face forward) to 
walk in newness of life. 1 then 
took the Bible, and the Bible alone, 
as my only rule of faith and prac- 
tice, believing that in it are exclu- 
sively found the All-saving themes 
and immortal lessons of the only 
divine religion. Concerning his po- 
sition as given above, I am wholly 
skeptical. But to his reply. 



T. Concerning my questions, he 
says: "If the writer had fairly put 

them, I could at least try to answer 
them, but as it is, I am left to con- 

Prom this statement we learn 
two things. 1. That I did not put 
my questions fairly. 2. That you 
could not answer them, but could 
only conjecture. The latter 1 have 
no doubt is true. Your whole posi 
tion is mere conjecture, hence, I am 
not surprised that you could do no 
more. The former I can not grant 
so easily. Let us look at the ques- 
tion, and the circumstances under 
which it was put. Mr. S. had laid 
down the rule that backward move 
ment was anti-Christian and always 
stood in connection with the disap 
probation and cure of God. This 
being true, it follows that every ac- 
tion in wh'ch occurs a backward 
movement is anti-Christiun and sin 
ful. Hence, he condemns a mode 
of immersion, not as I conceive be- 
cause the movement is all backward, 
nor because it either begins or ends 
with backward movement; but be 
cause somewhere within the process 
there is a movement which he 
terms backward. JSIow, admitting 
his rule to be true, I asked him the 
question, how he dare practice the 
same thing? i. e. a backward move- 
ment in the process of immersion. 
For who can fail to see, that when 
he puts a man under the water face 
downward, and brings him up back- 
ward, that there is as much back- 
ward when he is put 
under with his back downward and 
raised face forward He seems sur- 
prised that I should see a backward 
movement in face forward immer- 
sion, and ask, "Who but Mr. B. ever 
thought so far? Who, I ask, that is 

not blinded by prejudice can not see 
as much? I, hence, conclude that 
ho was left to conjecture through no 
fault of mine, but becauso he took 
his position on nothing else. Sure- 
ly ho is a reckless sailor who 
launches out, in mere conjecture, 
upon such uncertain waters. 

II. "But as it is not written that the 
true worshippers of God, who fall 
on their knees, and bow their faces 
toward the ground, were ever charg- 
ed with going backward or that they 
met the disapprobation or curse of 
God, I deem Mr. B's. views on the 
subject sophistry, and unworthy of 
further notice/' 

1. It is not written that the true 
worshippers of God, who fall on 
their knees, and bow their faces 
toward the ground, (and of course 
move backward in getting up,) 
were ever charged with going back- 
ward or that they met the disap- 
probation or curse of God for going 
backward. This is true. Nowhere 
within the volume of God is the 
simple act of moving backward ever 
charged as a sin against any one. 
Moving backward when God has 
commanded a forward movement is 
sin, but not otherwise. Let us ex- 
amine a few of those passages of 
Scripture which are arrayed in the 
June number of the Visitor to prove 
that backward movement is a hein- 
ous crime in the sight of God. 
There are sixteen of them altogeth- 
er. We will only notice the first 
mentioned from the Old Testament 
and the first from the New, which are 
about as conclusiveas any of the oth- 
ers. 1 Sam. 4: 17, 18. "Eli, when 
he head that the ark of God was 
taken, fell from off his seat back- 
ward * * * and he died." But 
did the disapprobation and curse of 



God rest upon him because he fell has nothing better. His other proof 
over backward and died'/ Not at all. texts come just as far from the mark 
Eli was an old prophet and judge of as this; such, for instance, as the 
Israel, and when he heard of the following: " Let them be drawn 
calamity that had befallen God's backward, and put to shame that 
chosen people, that the ark, the wish me evil." "Jerusalem hath 
emblem of God's favor had fallen grievously sinned, * * *shesigheth 
into the hands of their enemies, he and turneth backward." Ke might 
fell over backward and expired, just as well mention the fact that 
But there is not the least hint that Jesus sat on the back of an ass colt, 
he met the disapprobation and curse Indeed, after what we have seen, we 
of God for that backward move- should not be at all surprised to see 
ment. him leaning on this circumstance as 

In the 17th chapter and 49th an indispensable prop to his doctrine, 
verse of the same book, we read of i Mr. S. asks very emphatically why 
a very wicked man who fell upon, I don't produce testimony against 
his face and died. Eli, the old serv- , his affirmative. As he stands in the 
ant of God fell backward, Go- , affirmative it is not my place to 
liath, the heathen warrior and ene- | prove the negative, but only to show 
my of God's people, fell face forward . that he does not prove his affirma- 
and expired. Let the reader judge tive. This, 1 think, I have done, 
upon which one rests the disappro- jBut as he craves testimony against 
batio'n and curse of God. j his affirmation, I will do what the 

We will now hear another wit- rules of fair and honorable debate do 
ness : "Many of his disciples went i not require ot me, viz: prove that 
back and walked no more with the disapprobation and curse of God 
him." John 6: 66. And what is does not always stand in connection 
the testimony here? Why, simply, | with backward movement. 1st. In 
that many of those who had follow- jjer. 49: 8, one of the passages referred 
ed Jesus to listen to his teaching, to in the June number of the Visitor, 
went back to their former pursuits { the Lord actually commands back- 
and followed no more with him. ward movement! He says : "Elee ye, 

turn back, dwell deep, O inhabitants 

When the prodigal son came to him- 
self he went back to his father's 

ofDedan." Will Mr. S. say that the 

house. When Mr. S. takes the pen- curse of God rested upon persons for 
itent down into the river and bap- .obeying his command ? 2d. In the 9th 
tises him, he comes back to the shore. \ chapter of Genesis we read of two of 
Now, here is just as much backward j the sons of Noah moving backward 
movement as is found in his proof to perform an act, for which back- 
ward movement they received the 
approbation of God and the blessing 
of their father. Here is backward 
requires such sophistry to sustain movement written. Where is the 
it!" Really, I am astonished that a disapprobation and curse of God? 
writer of Mr. S.'s ability and repu-.Itdoes not rest upon the backward 
tation should resort to such shallow .movement. Hence your premises 
sophistry. The only excuse is, he j are weighed in a balance aud found 

text. How, now, would his exclam- 
ation look hurled back at him: 
" How desperate is the cause which 



wanting. The inference drawn, 
therefore, is vain and Idle specula- 
tion, and, to use your own language. 

"unworthy of further notice." 

But, does the sin consist in turn- 
ing the back to the Lord? Then, 
is the Lord above or beneath ? In 
immersion we have the back turned 
down, you have it turned up, and 
the face down ; whicn is toward the 
Lord ? 

In conclusion, I would ask pardon 
ot the readerfor the unpolished man- 
ner in which I have written. Be- 
ing pressed by the affairs of a farm- 
er's life I have but little time for 
writing. But as regards the positions 
I have taken — strong in that conn* 
dence which truth inspires — I court 
no sympathy, 1 ask no favors at the 
hand of any. Believing that we en- 
joy the approbation ot Heaven, I 
stand fearlessly to defend the cause 
that God will bless. May the truth 
of Heaven triumph over all the vain, 
idle] speculations of man, is my 
I constant prayer. S. W. Baird. 
Oblong, Illinois. 

Bro. Sayler's Rejoinder. 
Dear Sir : In the June number 
of the Visitor (1869) I took the po- 
sition that " Baptism being an act of 
righteousness, it must be observed 
as an act of worship to God, and as 
kneeling and bowing, face forward, 
is the posture ot God's worshippers 
in all ages, it is the proper posture 
to be assumed in the worship of God 
in Baptism." This position 1 still 
hold. In the same number I referred 
the penitent reader to many Bible 
precedents to sustain the kneeling 
and bowing posture in worship. 
You made no attempt to disprove it. 

What then does yonr major I. — IT, 
with your minor 1, 2, divisions in 
your pretended respons. a nount to ? 
Not one scripture precedent have 
you given in support of backward 
worship. It is true you have given 
a detailed and somewhat elaborate 
account of how you walked into the 
water, looking up to heaven when 
you went backward into Christ by 
immersion. No doubt the scene was 
very solemn, and the witnesses may 
have been seriously impressed with 
the idea of worshipping God back- 
ward, yet I cannot admit it as an 
argument against my position. 

My position. Baptism is an act 
of worship ; and, therefore, kneeling 
or bowing, face forward, is the prop- 
er posture to be assumed in baptism. 
You have made no attempt to deny 
this. So the affirmative stands. But 
my statement that backward move- 
ment stands in connection with the 
disapprobation and curse of God 
seems to worry you. This you deny, 
and say, " I must say that I have 
again read the conn ctions of the 
Scriptures referred to in the June 
number of the Visitor, and I am 
wholly unable to see how any man 
of sane mind can imagine that they 
contain the least shadow of evidence 
to sustain your position. You then 
refer to the case of Eli, 1 Sauiul, 4, 
and say it is a fair specimen of all 
the rest, and its examination will 
dispose of all." You admit that Eli 
fell from off his seat backward, and 
died; but say/'butdid the disapproba- 
tion and curse of God rest upon him 
because he fell over backward and 
died ? " 

Penitent readers, let us, too, read 
a few verses in this connection, it 
will do us no harm ; and if our 
minds are sane we may arrive at a 



proper conclusion. "And there came 
a man of God unto Eli, and .said unto 
him: Tims saith the Lord. * * Be- 
hold the days come, that I will cut off 
thine arm, and the arm of thy fa- 
ther's house, that there shall not bo 
an old man in thine house. * * And the 
man of thine whom I shall not cut 
off from mme altar, shall be to con- 
sume thine eyes, and to grieve thine 
heart: and all the increase of thine 
house shall die in the flower of their 
age. And this shall be a sign unto 
thee, that shall come upon thy two 
sons * * in one day they shall die 
both of them. And the Lord said to 
Samuel, Behold I will*do a thing in 
Israel at which both the ears of ev- 
ery one that heareth it shall tingle. 
In that day I will perform against 
Eli all things which 1 have spoken 
concerning his house ; when I begin 
I will also make an end. For I have 
told him that I will judge his house 
forever for the iniquity which he 
knoweth, because his sons made 
themselves vile, and he restrained 
them not. And therefore I have 
sworn unto the house of Eli, that 
the iniquity of Eli's house shall not 
be purged with sacrifices nor offer- 
ings forever." 1 Sam. 2 & 3 chaps. 
Dear penitent reader : Here is an 
iniquity, a sin in Eli and his house, 
of such a character that God hath 
sworn shall not be purged with sac- 
rifices nor offerings. A sin unto 
death; the life of the transgressor is 
forfeited. Yet Mr. Baird's sane and 
very fertile mind fails to discover 
that Eli's unnatural death, by fall- 
ing backwards, stands in connection 
with the disapprobation and curse 
of God. Can it be possible he has 
gone so far backwards that he can 
no more comprehend the truth? 
Belshazzar could not discover his 

doom written in the hand writing on 
the wall ; but Daniel, the prophet, 
who worshipped God face forwards, 
could. So can you. 

Mr. B. says: " This is about as 
conclusive as the others." So we 
need examine the Old Testament 
testimonies no further; and Mr. B.'s 
explanation of how there is a back- 
ward movement in kneeling, and bow- 
ing forwaid; and how there is a for- 
ward movement in backward immer- 
sion, partakes of the character of a 
clerical farce. I would caution the 
penitent reader to beware of such 
prevarication, it is peculiar to all 
sophists. And when Mr. B. says, 
"flow, now, would his exclamation 
look hurled back at him ? flow des- 
perate is the cause which requires 
such sophistry to sustain it;" his lan- 
guage rebounds with increased 
weight upon himself. 

The New Testament testimony 
which you have selected as a speci- 
men of all the others, is worthy of a 
passing notice. You refer to St. 
John 6: 66, and say what is the tes- 
timony here ? "Why, simply, that 
many of those who had followed Je- 
sus to listen at his teaching, went 
back to their former pursuits, and 
followed no more with him." My 
dear sir, permit me to call your at- 
tention to what God says of such 
who thus go backward. "And Je- 
sus thus said unto him, no man hav- 
ing laid his hand to the plough, and 
looking back, is fit for the kingdom 
of God." Luke 9: 62. For if "after 
they have escaped the pollution of 
the world through the knowledge of 
the Lord and Savior Jesus Christ, 
they are again entangled therein, 
and overcome, the latter end is 
worse with them than the beginning; 
For it had been better with them 



not to have known the way ofl scripture selected by Mr. B. to dia- 

righteousness, than, after they have 

known it, to turn from the holy 
commandment delivered unto them. 

But it is happened unto them ac- 
cording to the true proverb: The 
is turned to his own vomit 
again ; and the sow that was washed 
to her wallowing in the mire." (2. 
1 : 20—22.) 

Dear penitent reader, does this 
backward movement selected by Mr. 
B. as a correct representative of all 
the other New Testament testimony, 
stand in connection with the disap- 
probation and curse of God, or does 
it not?" Mr. B. says it does not; 
and says that he really is astonished 
that a writer ot Mr. S.'s ability and 
reputatio-n should resort to such 
shallow sophistry ?" Almost Mr. 
B. said "Sayler the great"; if he had, 
I might excuse myself by saying 
"Great men are not always wise" 
(Job. 32. 9.) But as it stands, You 
must judge. 

You say, "Mr. S. asks very em- 
phatically why I do not produce 
testimony against his affirmation." 
You sir. having assumed to deny my 
affirmation, your are bound by the 
rules of honorable debate, to pro- 
duce testimony to prove your nega- 
tive j this I ashed you to do. If 
Scripture testimony prove anything, 
I have abundantly proved my affir- 
mation. Very condescendingly you 
now offer testimony to prove your 
negative, i. e. that "backward move- 
ment does not always stand in con- 
nection with the disapprobation and 
curse of God," and put in proof (Jer. 
49. 8), "Flee ye, turn back, dwell 
deep" &c. ; and says this is one of e 
the texts in the June number of the 

my affirmation, prove it, since 

it. actually stands in connection with 
the disapprobation and care 
God? Read verses 8 — 18, and you 

will see that it does. "For I have 
sworn by myself saith the Lord, 
that Bosrah shall become a desola- 
tion, a reproach, a waste, a curse." 
&c. V. 13. But any one reading that 
number will not find the text there. 
Jer. 49: 8. stands in that number by 
mistake, either by me in transcrib- 
ing, or by the printer; which in so 
many references as are given in that 
number is a small mistake. In my 
manuscript copy the reference is 
Jer. 48: 39 : "How has Moab turned 
the back with shame." And as the 
text, " Flee ye, turn back," &c, does 
not stand in the Visitor referred to, 
I deny that I offered it in proof of 
m} T affirmation. Mr. B. offers it in 
proof of his negative, and says : "the 
Lord actually commands backward 
movement; " and very emphatically 
asks, " Will Mr. S. say that the curse 
of God rested on persons lor obey- 
ing his commands ? " No sir. Mr. S. 
will never say any such thing. But 
will Mr. B. say that there is any 
backward movement in this text? 
The backward movement referred 
to in the June number of the Visitor 
is bona fide going backward. "'Eli fell 
from off his seat backward." " Let 
them be drawn backward" "They 
are gone away backward." " That 
they might go and fall backward.' 
"And went backward, and not for- 
ward," etc. This is actual going 

backward ; so is backward immersion. 
Is there any backward move- 
n the text referred to 
by Mr. B? The words are: 
" Flee ye, turn back." Does Mr. B. 

Dear reader ; does not even this say these were commanded to go 



backward* while fleeing? What are 
the circumstances in the ease? The 
warning of God is to the inhabitants 
of Dedan : he warns them to " Flee, 
to turn Luck," &c. Ho gives the reason 
why they should iiee and turn back. 
"For I will bring the calamity of 
Esau upon him." (Dedan.) " For 
I have sworn by myself, that Boz- 
rah," (another name for Dedan,) 
shall become a desolation, a reproach, 
a waste, and a curse," &c. There- 
fore " Flee ye, turn back." Go away 
from it lest ye be destroyed. Of 
eourse Mr. B. knows the meaning of 
the words flee and turn back; but we 
want to know, too, so we will con- 
sult Webster " Flee. To run with 
rapidity, as from danger ; to attempt 
to escape ; to hasten from danger or 
expected evil." " Turn back. To 
return.? Does Mr. B. think any 
one will believe God commanded 
these to run away from danger bach 
ward ? DoesJie believe it himself? (If he 
does, no marvel that he should choose 
backward immersion.) The idea is 
preposterous; and proves just as 
much as he does when he says : 
" When Mr. S. takes a person face 
forward into the river to immerse 
him, he comes back to the shore j 
there is as much. backward move- 
ment as forward." Mr. S. is pleased 
to inform Mr. B. that he has never 
taken a person into the river to im- 
merse him face forward, and return- 
ed to the shore backward. We always 
face the shore and the people, when 
we come up out of the water, and so 
we will continue to do. 

Mr. B. having utterly failed to 
hold his position, or to prove his 
negative, in attempting to disprove 
my affirmative, I feel disgusted with 
hie subterfuge, and I will take a final 
leave of him, leaving Mr. B. in the 

peaceable and very honorable pur- 
suit of farming, hoping that he may- 
be abundantly remunerated for his 

"Now, unto him who is able to 
keep us from falling" (backward) 
"and to present us faultless before the 
presence of His glory with exceed- 
ing joy, to the only wise God our 
Savior," I commit and commend us. 
Farewell. D. P. Sayler. 

For the Visitor. 


" Blessed are they that do his 
commandments, that they may have 
a right to the tree of life, and may 
enter in through the gates into the 
city." Rev. 22: 14. 

On the above text I propose to 
write an essay; and my prayer is 
that my pen might be guided by the 
Holy Spirit, that this communica- 
tion may bo instructive, impressive, 
and conducive to the advancement 
of Zion, so that it might tend to the 
glorification of God's Holy name. 

It will be necessary to treat this 
subject under three grand heads: 

1st. What do we understand by 
the tree of life, lost and regained? 

2d. How this right is to be ob- 
tained ? 

3d. Of the happiness to be real- 
ized, followed by an earnest appeal 
to the sinner or unconverted. 

1st, then, what is the tree of life? 
I simply answer, its substance, or 
fruit, is to give life eternal. Now, 
by the text, we infer that the right 
to that tree of life is lost, and of con- 
sequence, life eternal is lost. But 
blessed be God, it can now be again 
regained.on condition of doing God's 
commandments. This is the part 
we desire to treat of, namely, to 



consider the arrangement of tbe 
All wise God iii accomplishing his 
noble work of redemption. This 
turns my mind to the Garden of 
Eden. There man forfeited bis right 
in violating his Creator's command. 
God created man in his own image, 
that is, holy, righteous and good. 
He beheld his works, including man 
and pronounced it very good. Physi- 
cally and morally so. Capable to 
attain to the highest enjoyment and 
felicity. ; for the object of the Crea- 
tor is that he should enjoy Him for- 
ever. Though pure and innocent 
from the hand of God, yet in a pro- 
gressive state, as a free moral agent, 
in a state of probation, he was 
mortal clothed with flesh and blood, 
but by receiving the breath into his 
nostrils from his Creator, he became 
aliving soul, an immaterial substance, 
emanating from God, immortal, eter- 
nal as God himself; and this part 
will have to "receive the things 
done in his body according to that 
he hath done, whether it be good or 
bad,'' at the judgment day. 

Thus was man formed, to my 
limited view out of the word of God : 
"The Lord God planted a garden 
eastward, in Eden, stored with all 
manner of trees good for food and 
delightful to behold; and amongst 
them the tree of life in the midst of 
the garden, and the tree of knowl- 
edge of good and evil." Herein he 
put man "to dress it and to keep it." 
And the Lord God commanded the 
man, saying : "Of every tree of the 
garden thou tnayest freely eat." 
(Heb. eating thou shall eat. The Ger- 
man also saith, thou shalt eat." 
Positive command, the tree of life in- 
cluded, " But of the tree of knowl- 
edge of good and evil thou shalt not 
eat of it" (Positine prohibition, and 

tho penalty attached (hereto,) for in 
the day that thou eateflt thereof thou 
shalt surely die. (Heb. dying, thou 
shalt die) Dying that divine nature 
in losing the image of God, as right- 
eousness and true holiness, that very 
moment you transgress that positive 
command I have enjoined upon you. 
Moreover, God, in order to enhance 
his happiness, " took one of his ribs 
and closed up the flesh instead 
thereof," formed a help meet for 
him, "bone of his bone, and flesh of 
his flesh." Note here the material 
part of man to be mortal. Paul 
saith : " Flesh and blood cannot in- 
herit the kingdom of God ; neither 
doth corruption inherit incorrup- 

Permit me to note here that the 
tree of life, in the Garden of Eden, 
was the type or emblem of Jesus 
Christ the word of God, the Savior 
and life-giving power; the only 
power by which the right to the tree 
of life can be regained. 

Had man continued obedient to 
God's command there would have 
been no necessity for a redeemer, for 
the partaking of the tree of life would 
have made him immortal, and had 
eternalized him to enjoy his God 
forever, in the highest felicity. But 
Alas! Alas! man fell through diso- 
bedience, and was driven out of 
Paradise, and the tree of life, guard- 
ed by cherubims with a flaming 
sword, which turned every way to 
keep the way of the tree of life, 
"lest man would also partake there- 
of and live forever." Behold the 
wisdom and goodness of God in de- 
barring man from the tree of life. 
What a miserable creature he would 
be, to live in his fallen and depraved 
condition forever. 

Man, through wilfull trans- 



gression and violation of God's law, tion of their souls is precious, arid it 
plunged himself into sin, misery and ceaseth forever." 
woe. The sentence of the threaten- God is too just to leave sins un- 
( i penalty being executed, the p nished, and in order to be consist- 
ptamp of Divine image lost, and de- en t with His divine attributes — love 
j ravity, degradation, iniquity and and mercy — " Mercy and truth met 
wickedness was the conscience, together \ righteousness and peace 
Pride, ambition, power, and conquest, kissed each other." God took the 
the ruling | assion of Adam's prog- matter into His own hands, "For, 
eny, and the earth has been drench- His own arm brought salvation, and 
ed with hum n blood. Adam, in his His righteousness it sustained Him." 
fallen and enslaved condition, could * * "To the seed of Abraham 
not give his offspring any other na- God gave a law, which gave sin its 
ture, for like begets like. David damning power, called by Paul the 
saith : " Behold I was sha 1 en in in- ministration of death, or condemna- 
iquity; and in sin did my mother tion; for by viewing themselves in 
conceive me." But blessed be God the light of that law, sin became 
for the hope of salvation! There exceedingly sinful, and produced 
was a word of consolation given 'conviction, or a true knowledge of 
when sentence was pronounced upon their state and condition ; hence the 
the serpent, the instrument of de- ceremonial law was introduced, in 
ception, "that the woman's seed which were sacrifices and offerings 
shall bruise thy head, and thou required; which shadowed forth the 
shalt bruise his heel." About great atonement to be accomplished 
twenty-one centuries afterward, in to restore man, the beautiful crea- 
Abraham, this was renewed in the ture ot God, to his pristine state of 
shape of a positive promise. "In innocency, and to procure free access, 
thy seed shall all the families of the or a right to the tree of life. But in 
earth be blessed." From the seed those sacrifices there was only a re- 
of Abraham, according to the flesh, 'membrance of sin, made every year; 
Christ came, who is God blessed j they could not take away sin. "Sac- 
overall; the antitype of the tree ofrifices and offerings thou wouldest 
life. God in his justice, which is not, but a body thou hast prepared 
ever mixed with mercy, could not'for me." "For it was impossible 
suffer the human family to be for- that the blood of bulls andofgoata 

ever debarred from enjoying him in 
his holy sanctuary : though with 
his ail-penetrating eye he viewed the 
earth Irom center to center, to see 
whether there was one that was 
righteous, and that would seek after 
Hi m ; yet behold there was none 

should take away sin." In burnt 
offerings and sacrifices for sin 'Thou 
hast had no pleasure. Then said I, 
lo, I come (in the volume of the 
book it is written of me) to do Thy 
will, O God." Ab.jve, when he said 
sacrifice and offering and burnt of- 

that doeth good, no, not one. It Ife rings and offerings for sin thou 
required a spotless sacrifice; none of wouldst not, neiiher hadst pleasure 
the sons ot men "can by any means therein ;' which are offered by the 
redeem his brother, nor give to God law. Then said he, " Lo, I come to 
a ransom for him; for the redemp-'do Thy will, O God." He taketh 



away the first, that lie may estab 
lish the Becond, by the which will 
we are sanctified through the offer- 
ing of Jesus Christ, once lor all."' 
Hence we see, the only offering ca 
pable to restore us to primitive pu- 
rity, had to be accomplished by of 
fering up a body wherein Divinity 
and humanity are united, and He 
was the only personage that could 
fulfill His Heavenly Father's will in 
all things and thus Batisfy the de- 
mand of divine justice which stood 
against man that banished him from 
the tree of life. Christ suffered the 
penalty of death due for sin and 
consequently children who can not 
Bin have a right to the tree of life 
unconditionally ; but those who are 
actual sinners, conditional. Yet we 
would here remark, that all the 
faithful, under the former dispensa- 
tion, who, in obedience to that law, 
in faith and anticipation beheld the 
promises afar oif, and died in the 
hope and faith in Christ: will be ad- 
mitted by Him to the tree of life 
and enter in by the gates into the 
city. For they looked for a city 
whose builder and maker is God. 

We behold the tragical scene of 
disobedience and transgression by 
which sweet communion with God 
was lost, enacted in a delightful gar- 
den by the first Adam : even so, it 
is marvelous to behold the second 
Adam, in the beautiful garden of 
Gethsemane, overcome sin, death 
and hell, by willfully accepting the 
bitter cup due for sin committed by 
the human family^. On, what a sor- 
rowful scene ! Behold, the devil, 
marshaling all his agents, hosts of 
fallen spirits, in addition to the 
enormous weight of sin ever com- 
mited for four thousand years ! What 
a surpassing conflict! What a mighty 

trial! Yet he conquered. He suc- 
ceeded in his Father's design, and 
overcame satanicpower. Being cons- 
cious what he had to endure, in- 
creased his sorrow. Saith he, "I 
have a baptism to be baptized with, 
and how am I straitened till it be 
accomplished." Wonder not that 
he exclaims, "My soul is excet 
sorrowful." The pressure of sin was 
so heavy, "that with strong crying 
and tears, be prayed to his Father 
three successive times, "Father if it 
be possible let this cup pass; never- 
theless not mine but thy will be 
done." He wrang in agony till his 
sweat became as large drops of blood. 
He truly resisted unto blood in striv- 
ing against sin, not for his own sin 
but for the world's. Had he yielded 
to the enormous pressure, we would 
be irretrievably lost, lost, lost to all 
eternity. But a heavenly messenger 
strengthened him. Paul says, "We 
see Jesus who was made a little 
lower than the angels, for the suffer- 
ings of death, crowned with glory 
and honor, that he by the grace of 
God, should taste death for every man. 
For it become him, for whom are all 
things, and by whom are all things, 
in bringing many sons unto glory, to 
make the captain of their salvation 
perfect through suffering." The 
mental agony he there endured 
when divinity suffered, far surpassed 
his bodily pain when only humanity 
suffered. But, O, my soul, ponder 
and reflect, and deeply consider what 
thou hast cost! Weep and lament, 
howl over your sins, turn with your 
whole heart to God; for the price of 
your redemption is precious and cost 
inconceivable pain. Behold, Jesus 
your 'redeemer crying, " Father save 
me from this hour." View him ? 
"Smitten of God and afflicted!" 



"Awake, O sword, against ray sheph- 
erd, and against the man that is my 
fellow." Saith the Lord of hosts : 
"Smite the shepherd, and the sheep 
shall he scattered." 

In this painful hour in which his 
inveterate enemies, glutted with Sa- 
tanic rage, inflicted unendurable tor- 
tures and pains upon his holy body, 
we see him deserted ty his best 
friends, forsaken of his God. The 
pillars of the earth shock, the rocks 
rent, heaven shrouted in darkness, 
the veil of the temple rent from top 
to bottom, and the way into the 
holies opened. But who can picture 
the scenes of fatality in that tragical 
hour; for it is beyond human con- 
ception. Thus our Lord was cruci- 
fied, suspended between heaven and 
earth, and died the ignominious 
death, when he cryed, it is finished. 
Finished all the types and shadows 
of the ceremonial law; finished all 
what God has promised. Death and 
hell no more shall awe! His body 
was laid in a sepulchre, but did not 
see corruption. Having loosed the 
pains of death, he triumphantly 
arose, God having raised him from 
the dead, subsequently he ascended, 
removed theCherubims who guarded 
the tree of life, opened the portals 
of bliss, entered heaven, and now 
sitteth, exalted to the right hand of 
God, upon his mediatorial throne 
pleading and interceding for saints 
and sinners. By him we now have 
free access, that is a right to the 
tree of life; for he is the propitia- 
tion for our sins, and not for ours 
only, but for the whole world. This 
will lead me now to the 2d part. 

2d. How is this right to be ob- 
tained? Having seen now that 
Adam's transgression is atoned for 
by the death of Jesus Christ, we 

hold that the children as born into 
the world are saved unconditionally 
if the}- die before they can commit 
actual sins. "I^or God was in Christ 
reconciling the world unto himself, 
not imputing their trespasses unto 
them." This I understand, the tres- 
passes inherited from our first par- 
ents. We cannot deny, but that this 
depraved nature is transmitted from 
generation to generation that planted 
the seed of physical death into them ; 
that as in Adam all die, so in Christ 
all are made alive. When sin is not 
imputed in children this corrupt seed 
of depravity lies dormant till they 
are capable of acting, and their 
minds become susceptible of impres- 
sion, the mental faculties developed ; 
then the seed of their depravity will 
soon spring up, and the fruit thereof 
"the lust of the flesh, the lust of the 
eye, and the pride of life " displayed : 
this then will disqualify them from 
an entrance into the Holy City, as 
nothing unclean or defiled shall en- 
ter therein. Thus men by their ac- 
tual transgression debar themselves 
from the tree of life, and forfeit their 
right thereto. 

Hence to such "God has committed 
his word of reconciliation " wherein 
means are provided' for the remission 
of sins and security for a right to 
the tree of life. "Blessed are they 
that do his commandments/' some 
may inquire which f The very same 
Jesus Christ, "the Alpha and the 
Omega, the beginning and the end, 
the first and the last" commanded. 
We must come to Christ the antitype 
of the tree of life by believing in his 
name, and his name is called the 
Word of God; and by obedience to 
that word we obtain life eternal, 
"And this is the record that God 
hath given us eternal life; and this 



life is in his Son, Ho that hath the 
Son hath life, and he that hath not 
the Son, hath not lite. These things 
have I written unto you that believe 
on the name of the Son ot God; that 
ye may know that ye have eternal 
life, and that j'c may beliove on the 
name of the Son of God." Here 
then is the assurance of eternal life, 
if we believe and do his command- 
ments. " He that believeth and is 
baptized shall be saved," saved from 
Bin, delivered from the bondage of 
Satan and brought into the glorious 
liberty of the children of God : to 
Jesus the tree of life. Is he a tree ? 
The world receives salvation from 
his healing leaves : 

''That righteous branch, that fruitfui bough. 
Is David's root and offspring too," 

By true repentance followed by a 
reformation and an obedience of 
faith in baptism we are introduced 
into Christ or into his Church. In 
baptism we make the figure of dy- 
ing to sin burial of the old man and 
the resurrection to a new life which 
it signifies. Rom. 6th chap. "How 
shall we, that are dead to sin, live 
any longer therein ? Know you not 
that so many of us as were baptized 
into Jesus Christ were baptized into 
his death. Therefore we are buried 
with him by baptism into death; 
that like as Christ was raised by 
the glory of his Father, even so 
we should walk in newness of 
life." We are the children of God 
and put oc Christ. Gal. 3d chap. 
"For ye are all the children of God 
by faith in Christ Jesus. For as 
many of you as have been baptized 
into Christ, have put on Christ, for 
ye are all one in Christ Jesus, for 
by one spirit are ye all baptized into 
one body." Christ the head, his 

and consequently all receive strength 
and nourishment from him and live 
in him and for him. Col. 2d. chap. 
'•And ye that were dead in sins and 
uiicircumciaion of your flesh, has ho 
quickened (made alive) together with 
him, and hath forgiven you all your 

"He died for all, that they which 
live should not henceforth live unto 
themselves; but unto him who died 
and rose again." Hence "they put 
off concerning their former conver- 
sation the old man, which is corrupt 
according to the deceitful lusts, and 
be renewed in the spirit of their 
minds; and they put on the new 
man which after God is created in 
righteousness and true holiness/' 
Moreover, they derive their whole 
substance from him as the bread of 
life, the heavenly manna, the fruit 
of the tree of life, his flesh and his 
blood, all synonymous with keeping 
his word; for he saith, "It is the 
spirit that profiteth, the flesh pro- 
fiteth nothing, the words that I 
spake, they are spirit, and they are 
life." Finally, if we live in the Lord 
we die in the Lord, consequently we 
are the Lords, and the blessed to do 
his commandments and have the 
right to the tree of life, and may 
enter in through the gate into the 

3d. Of the happiness to be real- 
ized, &c. 

As the happiness is of such an exal- 
ted and incomprehensible nature, 
we can only attempt to picture a 
glimpse of the same, only so much 
as may come within the limits of 
finite comprehension. The change 
from this depraved and corruptible 
state to the highest felicity and en- 
joyment of God in the transparent 

members comprise that one body ! Golden-City, is of such a stupendous 



nature that it could not be endured 
at once : hence, it is to be realized 
by d Inch we will notice- 

under the figure of gates. The term 
- in the text stands in the plu- 
ral, and the lumber three is often 
given in scripture to make a com- 
plete one : so we understand the en- 
trance through three gates neces- 
sary for the highest degree of hap 
piness. If the entrance into the 
church militant (without the gate) 
is already a blessed state; what will 
the church triumphant be within 
the gate. Paul, in regard to the 
hope and anticipation that believers 
have, speaks as already come to that 
happy state. '" But ye are come," 
saithhe, "unto Mount Sion, and unto 
the city of the living God, the heav- 
enly Jerusalem, and to an innumer- 
able company of angels," &c. But 
when they are done with the mor- 
tal cares of life, and have passed 
through the first gate, the terrors 
of death, they enter Jesus' sancti- 
fied repository where their undying 
souls will be in conscious happiness 
till the morning of the first resur- 
rection. "They shall enter into 
peace, they shall rest in their beds, 
each walking/' here in this time, "in 
his uprightness." 

They shall rest with the souls 
John the beloved disciple of the 
Lord saw under the altar, "for 
white robes were given every one 
of them," and commanded to rest a 
little se^on. To those he was di- 
rect ed to write, "Blessed are the 
dead which die in the Lord from 
henceforth; Yea, saith the Spirit, 
that they may rest from their la- 
bors; and their works do follow 
them." "Peace be within thy walls, 
and prosperity within thy palaces." 
"They that sow in tears shall reap 

in joy. In the resurrection morn, 
they shall reap the sweet presence 
of Jesus, who sanctified and opened 
the grave, and loosed the pains of 
death. Behold, Jesus coming again. 
Hark! the Arch angel sounds his 
trumpet. See the dead rising, those 
that sleep in Jesus. Hear them 
singing their victorious anthem, O 
death where is thy sting! O grave 
where is thy victory! Now, see 
passing through the second gate. 
Jesus Christ their bridegroom is 
ready to receive his espoused bride. 
"Let us be glad and rejoice, and 
give honor to him: for the marriage 
of the Lamb is come, and his wife 
hath made her self ready. And to 
her was granted, that she should 
be arrayed in fine linen, clean and 
white. John was again directed to 
write, "Blessed are they which are 
called unto the marriage supper of 
theLamb " (Third degree of blessed- 
ness.) These shall have the pre- 
eminence in the Resurrection, 
"Blessed and holy is he that hath 
part iu the first Resurrection: On 
such the second death hath no pow- 
er, but they shall be priests of God 
and of Christ, and shall reign with 
him a thousand years." "Unto him 
that loved us, and washed us from 
our sins in his own blood, and hath 
made us kings and priests unto God 
and his Father; to him be glory and 
dominion for ever and ever. Amen. 
At the expiration of the Millenial 
reign of Christ here on earth, and 
after the dissolution of this heaven 
and earth, See, 2 Peter, 3 chap., 
and after the formation of a new 
heaven and a new earth: John the 
Divine, saw that great city, the 
holy Jerusalem descending out of 
heaven from God. " Behold the 
tabernacle of God is with men, and 

who of us is ii<>\ 

ill dwell with them, arid they 
shall be hie people: and God himsell 
shall be with them and be their 
God, And God shall wipe away all 
:i their eyes, and there shall 
leath, neither sorrow, 
-. neither shall be any 
more pain; for the former things are 
1 away." "Behold 1 make all 
things new." "And he said unto 
me," "write," (the last time John 
directed to write,) "For these 
words are true and faithful," "And 
he said me," "It is done," (the 
closing up of the mystery of God,) 
O the golden city! The jasper walls, 
the pearly gates, the goldeu streets, 
the temple of Omnipotence, the 
light of the glory of God and the 
Lamb, and the clear crystal water 
of life flowing from the throne of 
God and the Lamb, and the tree ot 
life on either side, which bare 
twelve manner of fruits, which yield- 
eth her fruit every month; and the 
i eaves of the tree are tor the healing 
of the nations. "No curse, no need 
of a candle, neither light of the sun, 
for the Lord God giveth them light: 
and they shall reign forever and 
ever. Herein is the highest degree 
of happiness perfect, in the third de- 
partment of the city, and the fourth 
state of blessedness, Finally, "Bles- 
sed are they that do his command 
ments, that they may have right to 
the tree of life, and may enter in 
through the gates into the city." 

A few words to those living in sin 
and consequently disqualified to enjoy 
God hereafter in this holy city. You 
undoubtedly, expect to meet your God 
there, for we cannot for a moment sup- 
pose, you desire to be forever without 
the city to fellowship with the vicious 
monster of wickedness; "for without 
are dogs, and sorcerers, and whore- j 

monger.*, and murderers, and idolaters, 

and whosoever loveth ami maketfa a 

But, remember, your d 
hangs on a brittle thread, on an inse- 
cure moment, and that moment will 
rob you forever of that precious gift. 
''For he that dies unjust, let him bo un- 
just still, and he that in filthy, let him be 
filthy still." Who may endure forever 
the pains of bell? and who can dwell 
in everlasting burnings? is it not the 
height of folly or presumption to trifle 
so with your precious souls? Because you 
have the privilege to secure that right 
to the tree of life, so cheap you can ob- 
tain it, that it cost you no money uor 
price. It is true, a sacrifice of your 
self-will is demanded; your stubborn and 
rebellious miud must be subdued, sins 
hated and forsaken, and your whole 
heart surrendered to King Emanuel. 
Come then, hasten and delay not. "To 
day if you hear his voice, harden not 
your hearts." 

Leonard Furry. 
New Enterprise, Pa. 


A spirit of cheating is abroad in the 
land, and ideas of commercial integrity 
have become sadly confused. Roguery 
has been recommended from the press 
the platform, and our people have se' 
riously debated whether to pay our na. 
tional debts. The public creditor is safe; 
for we have concluded that it is policy 
to pay him. The arguments against re- 
pudiation that have proved most effective 
with the people are those that left out of 
account right and wrong, and merely 
showed that to keep our word is true 

When we examine a few of the com- 
mon violations of the Jaw of integrity, 
we shall see that honesty among us is 



somewhat rare; and that many species 
of fraud, too little understood, are silent 
ly eating the life out of our morality. 

How prevalent is the adulteration of 
goods ! By the various expedients 
kuown in dishonest trade, groceries, 
drugs, cloths, are robbed of a great part 
of their value. This crime often be 
comes murder, as when some costly re- 
medial agent is cheapened with trash, 
and sends the sick man to the grave. 

The avaricious dealer in drugs 

"Cheats tbe sick of a few last gasps, as he sits 
To pestle a poisoned poison behind his crimson 

Now, there is no objection to com- 
pounding one thing with another, an 
inferior article with a better. The sin 
lies in passing off the mixture for what 
it is not. A man may put peas and rooi s 
into his coffee, and sell it to others ; but 
he has no right to call it "pure Java." 
In every grocery are preparations claim- 
ing to be pure, yet containing scarce an 
atom of that which they purport to be* 
Who has seen a cheap package labeled 
"barley and dandelion, " or "chiccory 
and refuse coffee" ? All is called that 
which every seller, and almost every 
buyer, knows it is not. The cheapening 
cbiccory is itself adulterated with peas; 
and the peas, with wormy peas only sale. 
able after they are roasted and ground. 
It is said that a vast quantity of the liver 
of horses is consumed as one of the in- 
gredients of cheap coffee. 

Apart from the imposition of the 
thing, and when the buyer is aware tha t 
he is being cheated, the sale and use of 
things under false names has a harmfir 
influence upon the conscience of all par- 
ties concerned, familiarizing us with ly- 
ing, and blunting our perceptions of the 
good and the true. 

Purchasers otten become accomplices 
in this sin, as, for example, when they 
beat down just prices. If we insist upon 

getting a coat for two- thirds its honest 
value, or foreign products at an Ameri* 
can price, we indirectly ask the dealer 
to name his shoddy broadcloth, and or- 
nament his home-made fabrics with the 
magic letters, "Paris" or "London." 
We should insist on having what we 
pay for, and be ready with its price. 
While the public love to be deceived, 
how can there be reform ? If we prefer 
pure coffee, and are able to buy it, well ; 
but, if not, let us ask for half coffee and 
half grain, or what ever mixture we have 
a mind to drink. Let us buy things for 
what they are. 

Buyers, too, should patronize honest 
dealers, when there are any in the com- 
munity. "If a man cheat thee twice, 
shame on thee ! " It is our duty to avoid 
being plundered; and when we buy a 
spurious commodity, or otherwise suffer 
fraud, let us search elsewhere for integ- 
rity. Careless good-nature is a tempta 
tion to evil doers. We can do much, if 
we will, to exorcise the spirit of false- 
hood that pervades all our business. 
The revelator saw shut out of the heav- 
enly city not only rogues, but their 
abettors: with "dogs, sorcerers, idola- 
ters, and murderers : " there was also ex- 
cluded "whosoever loveth and maketh a 

Another form of the same sin is called 
speculation, or conspiracy to create arti- 
ficial scarcity. A crime against the well- 
being of society, it has assumed alarm- 
ing dismensions, and all should under- 
stand its true nature. A few bold men, 
possessed of a vast amount of money, 
combine to raise the nominal value of 
some article that everybody must have ; 
thus enriching themselves without labor, 
and conferring, in return, no benefit upon 
the community. Bread is a favorite with 
these operators; and flour will artificially 
advance four or five dollars, causing 
great distress among the innocent poor. 



Often, when God has stuffed the West- 
ern granaries with wheat, it has boon 
much the same to buyers as if there 
were but half a crop. Last winter, coal j 
was doubled in price, while the stock on ! 
hand was ample j and myriads of suffer- 
ers in the great cities shivered and per. 
ished, because of tricks of the rich, 
which could neither be foreseen, nor pro 
vided against, if foreseen. Law can not 
reach this species of injustice. Mauy 
of the gigantic villainies of stock jobbers 
affect one another only, and call for little 
concern on the part of the public; but' 
when a necessary of life is advanced in 
price by conspiracy, this is a robbery o* i 
the nation, and far worse than that com^ j 
mitted on the highway. A highway.! 
man molests only those who have con- j 
siderable money, and lets the poor go 
by; but the speculator takes the crust j 
out of the mouth of the starving, and j 
puts out the scanty warmth on the cheer- 
less hearth of poverty. 

No sin is more severely denounced in 
the Bible than that of oppressing and 
defrauding the helpless. It is time that 
a healthy public seutiment should be 
created, which will brand with infamy 
the men who tamper with the markets 
whatever their wealth or social standing. 
Let us, at least, protest against paying 
an intolerable tribute upon every thing 
we consume to drones of speculators 
who do absolutely nothing to pnmote 
the national wealth or general good. 

How common, also, is the sin of un 
derpaying such classes of laborers as 
are unable to protect themselves ! Take, 
for instance, needlewomen : the frauds 
upon these industrious and useful work- 
ers cry to Heaven for vengeance. One 
of our leading monthlies, last year, ex- 
posed the terrible abuse of virtuous and 
deserving women who endeavor to sub 
sist by the needle, thousands of whom 
gain but half or a quarter of what they 

earn, and go, in consequence, to an early 
grave, or a life of infamy. Among the 
employers who fatten on their innocent 
blood are men eminent in the social 
world, and philanthropic members of 
fashionable churches. A large part of 
the sin of slavery lay iu the fact, that it 
gave the slave but his board and cloth- 
ing for work that was worth much more; 
and the essence of this abolished crime 
still lingers wherever the laborer is de- 
prived of his recompense. 

There seems to be no reason why a 
woman should not have as much pay as 
a man for a given amount of work. 
Certainly, the value of a service does not 
depend upon the sex of the person who 
renders it. Yet women are almost in- 
variably underpaid, because they can not 
protect themselves. Sewing-girls and 
teachers, whose work differs so widely in 
value and importance, fare alike in this 
— that they are seldom paid what they 
earn . 

Possibly, this sin may be brought 
nearer home to some of us than we sup- 
pose. Have we ever employed to do 
housework a young girl at a low price, 
and, when her service has increased, 
neglected to advance correspondingly 
her wages? Knowing her ignorant of 
the market-value of her work, have we 
paid her less than she justly earned? It 
is a confession of dishonesty, when a 
lady says to a friend, "My servant is as 
good as any that can be got for two dol" 
lars, and does as much work; but she 
doesn't know it, and is content with a 
dollar. I am afraid somebody will offer 
her more one of these days; and then I 
shall have to advance her wages." In. 
tegrity requires that we pay for services 
what they are worth, whether the laborer 
knows the value or not. 

Often we deal unjustly with corpora- 
tions. Many who would not wrong a 
neighbor will not hesitate to overreach 



an insurance-company or a bank, with ' chooses to make you a present, that is 
the remark, " Tbey get all they can out'another malter; but no mere inadver- 
of me, and I will get all I can out of teuce releases you from indebtedness. 
them." Now, whether or not corpora- So with any company with whom you 
tions have souls, whatever is dishonest have dealings : what is honestly theirs 
if done to a man, is equally so when i you must render. It is nothing to the 
done to a body of men. It is no more I purpose to say, "They would cheat me 

allowable to wrong a company, perhaps 
distant, whose members you never sec, 
than a single citizen, whose accusing 
eyes confront you daily on the street. 
The division of the loss among many 
does not change its nature; and it is no 
less a robbery if the sufferers are rich, 
and ignorant that they have 

if they coul-i :" you do not know that, 
and, if it were so, you are not to render 
evil for evil. 

The same is true of our dealings with 
that great corporation of which we are 
a part. We must not infringe the reve- 
nue laws of the nation. An illicit dis- 
beenjtillery makes not only drunkards but 
robbers: a man who withholds a lawful 

Take, for instance, a railroad: how | tax is precisely as guilty as though he 

commonly will individuals, when circum- 
stances favor, use the same ticket twice, 
or neglect paying fare, if the conductor 
iuadvertently fails to call for it ! I have 
known persons, who would be indignaut 
if accused of stealing, to put an uncalled- 
for ticket into their pocket again, with 
the words, "This will do for another 
time." Such acts, thoughtlessly com- 
mitted, are precisely the same in moral 
character with picking a pocket or rob- 
bing a till. "But the railroad charges 
too much." You have the option to 
leave it alone; but, if you buy a ride, 
you are bound to pay what is asked. 
You make that contract with the com- 
pany when you g3t into a car. "But 
the conductor did not call for my ticket; 
and it isn't my business to go hunting 
him up." Then you are free from any 
debt which the creditor forgets or fails 
to charge. If you buy a pound of tea, 
and afterwards find it is not on the books, 
you may excuse yourself from paying; 
or if a man has your promissory note, 
and loses it, that releases you from obli- 
gation. A ride is a marketable com- 
modity, as truly as tea or sugar; and an 
honest man who buys either will pay 

had broken into the treasury-vaults, and 
carried off the sum thus saved. It mat- 
ters not to tne government whether the 
money was paid and then stolen, or 
3tolen without having been paid; neither 
does it affect the guilt of the criminal. 
So lax is public opinion as to the 
guilt of defrauding the nation, that men 
known to offend in this particular are 
still honored and respected. If they 
had blown opeu a safe, and abstracted 
money, they would be regarded as mon- 
sters; away with them to prison ! But, 
having only evaded a tax, they are 
shrewd business-men. Yet the last is 
worse than the first; for it involves the 
sin of perjury, breaking the law, "Thou 
shalt not bear false witness," as well as 
"Thou shalt not steal." It seems a small 
thing to use the second time an uncan- 
celed postage or revenue stamp; yet it 
is not only a felony, but a fraud upon 
the whole nation ; and the small sum 
involved simply makes more contempti- 
ble the disposition to sin for such a 
price. A word or two written upon a 
newspaper margin, before sending it 
through the mail, breaks the laws of God 
and of man ; and the smaller the sum 
saved, the more inexcusable the dis- 

the price. If any one who has the right j honesty. 



The nation is robbed by what is called 
smuggling; that is, bringing a thing 

(torn abroad without paying the duty. 
Whether we conceal goods from the 
custom house inspector, or bribe or coax 
him to pass them free, we are guilty of 
fraud. Many good people, otherwise 
conscientious, have bo far sophisticated 
heir moral sense, that they have not 
scruples about smuggling. Never hav- 
ing reflected upon the true nature of an 
act so exceedingly common, they see no 
wickedness in it, and think their crime 
only a cunning economy. Smuggling is 
contrary to all divine and human legis 
lation: and the friendly connivance of 
a custom officer does not change the 
nature of the transaction; for no official 
has a right to overlook taxable goods, 
and admit them duty free. If a man 
brings to your door silks or other foreign 
products, and offers them much cheaper 
than the regular dealers, the presump- 
tion is, that he has stolen either the 
goods or the duty on them j and no con 
scientious person will buy. Many will 
dispute the sinfulness of smuggling, be- 
cause it is so universal; but any ques 
tion arising is easily settled. When a 
temptation in this direction presents it- 
self, inquire, " Is this thing in accord- 
ance with the spirit of the United-States 
law, universally admitted to be sound 
and wise? Would the transaction by 
which I propose to cheapen this cutlery 
or carpet be approved by the Secretary 
of the Treasury, or by a United-States 
court, when all the circumstances were 
known V If not, there is no doubt 
about its criminality. We confess the 
propriety of revenue laws; why, then, 
seek to escape them? If a duty be op- 
pressive, let us agitate for its repeal; 
but let us conform to the law of the 
land. Selfishness has strangely blunted 
the conscience of our citizens in this 
and similar matters; but it is not diffi- 

cult to distinguish right from wrong if, 
we will use our unprejudiced judgment. 

Once more: we ought not to think 
that debts can be canceled by the 
mere operation of law. A debt cau 
never be discharged but by its payment, 
whatever advantage the statute may give 
the debtor. 

There is but one way to pay what we 
owe; and that is, to pay it : any thing 
else is a makeshift. A statute of limit- 
ation may have made your note uncol- 
lectable; but you owe it. A bankrupt 
law, designed to protect you from cruelty 
and rapacity, may have destroyed all 
legal claims upon you: but if you were 
once in debt, and have not paid, you 
owe still, principal and interest; and the 
lapse of time makes your debt not 
smaller, but greater. The error of re- 
pudiators who would make us a nation 
of swindlers is, that they confound law 
with justice. Here, they urge, is the 
power to cancel debts, or, at least, t> de- 
clare them canceled : therefore let the 
debt thus be wiped out; let our republic 
take the benefit of the bankrupt act, and 
make a law that no claims against, the 
United States shall be good. Legisla- 
tion can never alter the character of an 
obligation : if a people or a man fairly 
owes money, no legal enactments can 
make the fact otherwise. He who does 
not satisfy his creditors, dollar for dollar, 
will go to his grave in debt. An insol- 
vent act can release from legal claims, 
and say, Since yon can not pay, no one 
shall molest you; go and get a Hying if 
you can. When the insolvent gets more 
than a living, and it is able to pay a part 
or the whole of what he owes, the courts 
may still consider him exempt, so that 
the creditor may not sue for his own. 
But not so the law of God. The first 
dollar that comes into the bankrupt's 
hands, beyond what is needful for his 
subsistence, belongs to his creditor ; and 



the moral reasons why he should pay | 
are unchanged. If the debt be fifty 
years old, so much the more ought it toj 
be discharged, without further delay, 
the moment that the means are within 
our power. This principle of justice is I 
too plain to be argued ; yet multitudes 
who are able excuse themselves from 
paying just liabilities, because they once 
"failed," or in some other way ceased 
to be under legal constraint. Many a 
rogue will take up his note when due to 
save his credit : not in this does the dif- 
ference between honesty and fraud ap- 
pear. So far as the law requires, or 
obvious self-interest dictates, any shrewd; 
man will meet all claims against himself. ; 
But honesty is quite another matter, and 
rises high above the laws of men. As 
Paul reminds Timothy, "The law is not 
made for a righteous man, but for the 
lawless and disobedient, for the ungodly' 
and for sinners." To him who fears' 
God more than judges and juries, it is; 
all the same if the goods were not 
charged, or the promise outlawed, or the' 
note burned, or the collection of the 
claim suspended by the legislature: what 
is due will be liquidated so far as God 
gives the ability. If I am in debt to 
another, it does not help him nor me 
that the law says I am not indebted : 
the unpleasant fact exists, until the 
money has been counted over. Some 1 
strictly lawful actions are morally worse ' 
than some felonies. 

It is no light thing to be thoroughly 
honest; and, even among Christians, ex- 
amples are not too numerous. An in- 1 
vestigation of facts, and exposure of mo- 
lives, searching as will be made at the 
judgment day, will probably show that 
this virtue, though often boasted, does! 
not exist in its purity in unconverted 
hearts. It presupposes a great deal of 
watchfulness, of unselfishness, of love 
to our neighbor; and it is not natural 
for man to be honest. — The Sabbath at 

For the Visitor. 

A Defence of the Standing Committee 
of last A. M. 

Br. Editor — And to all whom these 
presents may come, greeting. — I was 
much surprised to see the declaration 
of br. Sharp about the members, or a 
large portion of them, disclaiming hav- 
ing anything to do with prohibiting the 
report of the A. M. We well remember 
that br. Holsinger was granted the priv- 
ilege to report, as he bad done before, 
&c; but the stenographer's report was 
unanimously forbidden. The reasons 
have been given, or some of them, both 
in the Companion and Visitor, and I 
need not give them. I being a member 
of the committee, and sent by the Ten- 
nessee District M., in company with br. 
Dove, and feeling less than the least of 
that body, I gave my heart and voice 
against the reporter; I felt it to have 
been right, and feel so yet. I, out of 
love, wrote br. Holsinger a private let- 
ter about some expressions he made be- 
fore the committee. I did not request 
him to publish it, thinking no brother of 
the committee would betray the confi- 
dence of the same. Brs. Sayler, Pfoutz, 
Long, Quinter, and Moomaw, clear them- 
selves of informing br. Sharp ; and as I 
live Dearer br. Sharp than any one of the 
committee, I have not seen, neither have 
I had any correspondence with him 
since the A. M., but thought he had had 
correspondence with nearly all the com- 
mittee, and that I stood nearly alone in 
regard to the reporter. But a hope 
sprung up that br. Sharp had been mis- 
informed, and my faith strengthened, 
that my brethren were firm, immovable, 
abounding in the work of the Lord. By 
request of br. Sayler, I feel it my duty 
to say'that I was much grieved at seeing 
br. Sharp's letter in the Companion, re- 
ferred to by br. Sayler in November No. 
of the Gospel Visitor. I can not claim 



that I am an old man, or an old broth- 
er, as br. S. refers to, for I was probably 
the youngest man that belonged to the 
committee. But I feel that the oldest did 
not feel worse than I did. I have noth- 
ing to repent of in opposing the reporter, 
and feel what was done was done for the 
glory of God and the advancement 
of the cause of Christ. We 
hope br. Sharp will inform us who his 
informant, or inforniants'are, for we think 
he has been misinformed. For us to 
lose confidence in the fidelity of our 
brethren would make us unhappy, and 
to know our brethren had lost confidence 
in our fidelity would render us misera- 

I would just say to those'old broth- 
ers who feel somewhat " like retiring 
from active labor at such times," be 
faithful, for'your labor is much needed; 
and have that hope that when your last 
battle is fought, that you will receive a 
crown of life which the Lord will give 
you in that great day ; and while your 
bodies lie sleeping in the grave, your son 
or grand-son will fill your seat in the 
house of God. We try to imbibe your 
feelings in regard to the Church's future 
prosperity. We remember when our 
parents used to talk, that they did not 
know what would become of the Church 
when the old ones were gone ; but thanks 
be to God, their children have taken 
their places in the Church, and some of 
them are now growing old in contending 
for the faith. 

May the hand of overruling Provi- 
dence guide all things to the glory of 
His name, and for the good of souls, and 
for the promotion of His cause. 
Yours fraternally, 

Abraham Molsbee. 

Ungersville, Tennessee. 

For the Visitor. 


Dear Brethren, being a member of 
the Standing Committee of A. M. last 
spring, and inasmuch as Brother Sharp, 
in Companion, No. 33 of last volume, 
says: It is due to say that a large pro- 
portion of the Stand mg Csmmittce dis- 
claim having any thing to do with the 
forbidding of the report, &c, I 
think it is due for every member of that 
committee to explain himself. I for 
one, am not one who disclaims having 
anything to do with the prohibiting of 
said report, neither have I regretted it 
yet. I was, and am yet of the opinion, 
that there was a unanimity on the part 
of the Standing Committee in forbidding 
that report. The counsel of said Com- 
mittee was taken, and not a dissenting 
voice did I hear; neither did said Com- 
mittee prohibit Bro. H. R Holsioger 
from doing as he had been doing hereto- 
fore at our A. M., and in addition to 
that, he was told he might come to our 
night sessions and transcribe or take a 
copy of the proceedings, so that he 
could publish the minutes of A. M., 
at the earliest opportunity. I think 
the Committee acted wisely in prohib- 
iting said report. Now, inasmuch as 
our dear brethren, D. P. Sayler, James 
Quinter, R. H. Miller and Abraham 
Naff, have written so ably and to the 
point, I deem it unnecessary for me in 
my weakness, to particularize or write 
more, hoping that the other members 
of said committee will also avail them- 
selves of the same opportunity, and let 
the brotherhood at large know whether 
they disclaim having anything to do in 
prohibiting said report. 

David Broyter. 
South English, Iowa. 



For the Visitor. 

Yearly Meeting" and Standing Com- 

Brethren : I wish to set one thing 
in its proper light v before the Brother- 
hood, and that is about me saying to Bro 
Holsinger, "not any thing" when we 
were speaking about publishing a report 
I was much surprised when I saw his 
decbu-ation that he was forbidden to 
publi.-h "any thing," when we, the 
Standing Committee, told him he might 
publish his own report as usual, and in 
addition to that, we would give him 
every evening the business that had 
been done in the day for him to copy, 
for his own benefit, and the benefit of 
others. He then said he was not pre- 
pared to make a report, and then the 
conversation about his own report 
stopped, and he began talking about the 
reporter he had procured and his report, 
and in relation to that report I was au- 
thorized to say, "not any thing." It 
was not in relation to his own report I 
said this, but in relation to that of his 
reporter. And how br. Holsinger could 
construe my language to refer to his 
own report a3 well as to that of the re- 
porter, I never could understand, when 
all the liberty was granted to him to 
make a report, that he on former occa- 
sions had enjoyed. 

H. D. Davy. 

Casstown, 0. 



For the Visitor. 

LUTESTEN. Mo., ") 

Bee. 21st, 'i860, j 
Dear Brethren: Having formerly 
been a reader of your valuable periodi- 
cal when 1 lived in Indiana, I always 
hailed its arrival as a welcome visitor, 

and perused its contents with pleasure 
and profit. But since I came to North- 
West Missouri two years ago last spring, 
I have failed to renew my subscription 
though I have frequently thought I 
would, but still neglected it. Perhaps 
it may be said of me at it was of one of 
old of my sex, "thou art cumbered with 
much serving." Be that as it may, 
however, I have concluded to procrasti- 
nate no longer. 

We have no church organization out 
here, and I believe no member except 
myself, though there are several that 
are inclined to our faith and belief, and 
if some good preacher would come 
among us, I think his labors would bo 
crowned with success. Who of the 
many readers of the Visitor will turn 
missionary and come over into Macedo- 
nia and help us ? Do not all begin to 
frame excuses and say we have all that 
we can do at home, when your neigh- 
bor just across the way is groping his 
way in darkness subject at every step to 
fall over the precipice into the whirl- 
pool of destruction ? 

We have a beautiful country and a 
healthful climate. The grazing facilities 
which spread over a well watered plain 
are inexhaustible. Thousands of herds 
are fed daily on this spontaneous growth 
of nature without any apparent diminu- 
tion. Land is comparitively cheap and 
timber sufficient for practical purposes. 
Our county 13 improving very fast. The 
cars run into our county seat from the 
south, and an other railroad is projected 
from the east. 

I must close this and come to my 

original object in writing this letter 

Please find enclosed $1.25 for which 

you will send me the Visitor for 1870. 

Yours in love, 

Maltnda A. Fisher. 



Brethren Editors: By request of 

some of our dear brethren in Decatur 

, Iowa, I will give you a short 

i of oar visit to the above named 


Myself, father-in-law and mother and 
my daughter left Seeor, III, on Tuesday 
the 16th of November 1869. Wednes- 
day night 10 o'clock we landed at Wood- 
burn Station, 20 miles north of the 
Brethren in jDecatur. Although late in 
the night we found our dear friends at 
the depot waiting for us. We were soon 
taken to the hotel and kindly cared for 
until next, morning when we started for 
our friends and brethren. Although 
the day was quite unpleasant (it rained 
on us about one half the distance) we 
found good fires and every thing pre- 
pare 1 to make us comfortable. 

Here we had several meetings in the 
school bouse, and good attention was 
paid to the word preached, and we hope 
that the good seed that was sowed fell 
into honest hearts and that it will bring 
good fruit to the honor and glory of God 
our heavenly father. The church seems 
to be in a thriving condition although 
the members are considerable scattered 
which makes many calls for the minis- 
tering brethren. 

I have written these few lines to let 
the brethren know generally that on 
their travels to the West they will try 
and make it suit to visit the church in 
ur county, Iowa, although 20 
miles is the nearest point to them by 
Rail Road. The nearest road to them 
is t ie Burlington and Missouri Road 
which is now completed clear through 
to the Missouri River. 

Decatur county joins Missouri and 
Borui- 16 or 20 miles from the brethren 
in Decatur ia a church in Missouri. 
Brethren traveling with private con- 
veyances could almost be with brethren 
every night, and the brethren through 

these parts would truly be glad to havo 
strange brethren to visit them. The 
names of the ministers there are Wm. 
J. Stout, S. Garber and S. Riddle. Br. 
Garber I did not get to see as he had 
some appointments away from home. 
The others I had the pleasure of visiting, 
and we return our heart-felt thanks to 
them and their families for their kind- 
ness towards us. 

We also return our thanks to our dear 
old uncle John Riddell and aunt who 
are members of the Church and feel 
quite an interest for the prosperity of 
the Church, and who aid all in their 
power to make us comfortable while with 
them. Their post office is High Point, 
Decatur Co., Iowa. 

On Tuesday we took the parting hand 
from our brethren and kind friends, and 
the same evening took the cars for home. 
Wednesday evening we arrived at Secor, 
III, (the distance is about 300 miles,) 
and found all well Thank the good 

G. W. Gish. 

Secor, III. 

Dear Brethren : Through the mercies 
of God our lives have been spared on 
this side of the grave. Myself and fa- 
mily are all well, and I hope you and 
yours are the same. The reason of my 
writing is this : There are seven mem- 
bers of us here in Southern Kansas and 
we have no preaching and none nearer 
than 45 or 50 miles, and it seems like 
living in a wilderness without preach- 
ing, as some of our members lived here 
two years and no preaching of the breth- 
ren yet. As there are brethren coming 
to the west peradventure some one may 
find a home with us. Two of the mem- 
bers live 15 or 18 miles from here. 

This is a pleasant and fertile country. 
The climate is mild and good. "We get 
cur land at $1.25 per acre by living on 



six months. This time will expire April 
10th 1871. Second handed claims are 
from §2.50 to $15 according to improve- 
ments. Fredonia, the county seat, with- 
in two miles of here, is improving fast. 
Our Rail Road prospect is good. 

Any one wishing any further infor- 
mation can hear from me by writing. 

Hoping and trusting in the grace of 
God may we all be so happy as to meet 
in heaven is my prayer. Amen. 

John F. Hess. 

Fredonia, Kansas. 


The undersigned residing still at 
Covington, Miami Co., 0., all com- 
munications for the Gospel Visitor, and 
all letters containing matter pertaining 
to the editorial department of the same, 
or for the acting editor, should be ad- 
dressed to us at the above place. 

James Quinter. 

Z®~ Will our contributors and corres- 
pondents please favor us with their pro- 
ductions in the form of Christian essays, 
Church News, or in whatever way will 
conduce to the usefulness of our work, 
and thus become co-workers with us in 
our humble attempts to do good. We 
are more anxious than ever to make the 
Visitor useful both to the Church and 
to the world. 

The Pilgrim. — This is the title of 
a new paper added to the periodicals of 
the Brethren. H. B. & Geo. Brum- 
baugh, editors; J. B. Brumbaugh &Co., 
Publishers. It is designed to be a week- 
ly, though as yet it has not been issued 
bo frequently. The first No. has been 
received. It contains eight pages, and 
is offered at one dollar a year. The spi- 
rit that it manifests is a commendable 
one, and we wish it success in accom- 
plishing the work of the Lord. 

The Pious Youth. This is a new 
Monthly published at the office of the 

Christian Family Companion. As its 
name indicates, it is designed for our 
youth. The Christian culture can not 
be neglected without injury to them and 
guilt to us. We hope the influence ex- 
erted by the Pious Youth upon the class 
of persons it is desigued to benefit, will 
be strictly Christian. 


To the churches composing the first 
district of Virginia: Whereas the time 
is approaching for our annual district 
council meeting, we the churches com- 
posing the central portion of the dis- 
trict in consultation, have agreed to 
hold said meeting with the brethren in 
the county of Roanoakc, on Friday and 
Saturday, before the first Sunday in 
April, if the Lord is willing, and we 
much desire that all the churches 
should be represented. And as the dis- 
tance to the annual meeting is great, 
and the traveling expenses will neces- 
sarily be considerable, it has been sug- 
gested and generally approved, that if a 
brother should be sent, who did not oth- 
erwise intend going as a matter of 
choice, the churches respectively suould 
unite in appropriating means to defray 
such expense, and as nothing of this 
kind has yet been introduced in our dis- 
trict, it is advised that the several 
churches should consider the matter in 
their councils, and send their delegates 
to the district meeting, fully instructed 
on this point. 

B. F. Moomaw, 
for the churches. 

An Imposter. 
A man of red complexion, sandy 
hair, wearing a long beard "marred" 
at the "corners;" of stature about five 
feet eight or ten inches; speaks the Ger- 
man language fluently; boasts of literary 
attainments, and says he can converse 
in seven different languages; takes up 
an English publication and reads it, 
translating it as rapidly as he can or- 
dinarily speak ; is well acquainted with 
the Brethren in various sections; repre- 



.cents himself as Paul Kurtz, son of 
"Rro. Henry Kurtz, of Columbiana, 0.; 
says he \* ID partnership with James 
Quinter, of Ohio, and immensely rich, 
beings joint owner of a Woolen Fac- 
tors. Grristmill, and other real estate in 
Elkhart county, Indiana, has been 
traveling through Indiana county, Pa., 
on the ostensible business of making 
collections of some large sums of money 
from different persons; he represents him- 
self as a brother. He has lost two fingers 
(the middle and small) of the left hand. 
His real business is as yet shrouded in 
mystery to us; but he is a grand im- 
poster, as has been verified by one of 
the undersigned who went to see and be 
convinced that he is not brother Kurtz. 
Levi Fry, 
Daniel Brallier, 
Jacob Eeplogle, 
Joseph Holsopple. 

The New German Hymn Book. 
The committee appointed by the An- 
nual Meeting to make a new selection 
of German Hymns having offered to us 
the publication of the book, we accepted 
it, and at once made arrangements for 
the stereotyping of the work as fast as 
the copy was supplied. The stereotype 
plates are about completed, and in a few 
weeks the book will be ready for distri- 
bution. We therefore solicit orders, and 
hope there will be the necessary efforts 
made to give the book a general circu- 
lation in those churches in which the 
German language is still used. We 
cannot expect an extensive sale of the 
book as the German language is not very 
much used in our churches, and as we 
have been at considerable expense in 
getting the work stereotyped and ready 
for publication, it is very desirable that 
the books be introduced and used wher- 
ever the German language is used, or 
we shall sustain a loss in the publication 
of the work. Orders may now be sent 
to us at any time, and they will be filled 
as soon as possible. For prices, see a 
nutice on the cover. Address 
J. Quinter, 
* Covington, Miami Co., Ohio. 

School Notice. 

Since there is a growing desire among 
the Brethren that a college or 
such institution of learning should be 
established in the Church, and after 
having counseled a number of brethren 
in Ohio and Indiana, we have set the 
tenth of February, 1870, for brethren to 
meet at Antioch, Ind., to take said 
school enterprise into consideration, and 
to adopt the best means of making it a 

Joseph Leedy. 
A. Leedy, Jr. 

Antioch. Ind. 


Died in the "Wolf Creek congregation, Mont- 
gomery county, 0., on the 7th day of January, 
1870, our well beloved sister SUSANNA 
W0G0M0N. Age 80 years 8 months and 26 
days. She had her second husband, the former 
by name Jacob Billheimer, the latter John Wo- 
gomoji, who is now mourning the loss of a true 
and faithful companion. Funeral discourse 
from Rev. 14: 12, 13, by the Brethren. She 
was a member of the church 62 years and raised 
12 children by her first husband, and had 65 
grand children and 70 great grand children who 
are now mourning and with the church feel the 
loss of a true and faithful mother in Israel. 

['Companion' please copy.] S. Gakber. 

Died, near Union Bridge, Carroll county, l£c B 
on the 17th day of November, 1869, ANNIE, 
beloved wife of William Zimmerman. Ou the 
19th her remains were interred in the burial 
ground attached to the Brethren's meeting 
house at Pipe Creek, in the presence of a large 
number of sympathizing friends. The occasion 
was improved by the brethren present by some 
appropriate remarks on Job 14: 10. 

The subject of this notice was the only 
daughter of Jacob and Annie Shirk of Cumber- 
land county, Pa., where she was born on the 
17th day of November, 1S34. She was there- 
fore 35 years of age on the day she died. "The 
grace of God which bringeth salvation," ap- 
peared to her in her youthful days, teaching her 
to live soberly, righteously and godly iu this 
present world. For the last ten years of her 
life, she read the sacred Scriptures in a manner 
daily; and about one year before her death 
she had a solemn call through the death ot her 
little son "Willie", upon which she got the con- 
sent of her will to become obedient to the faith, 
and after some delay she opened her mind to 
one of our sisters. She was then visited by the 
brethren and her case was brought before the 
church- Tuesday, the 26th day of October, 
was the day set apart for her baptism: but on 
the evening of the 24th she was taken ill, and 
such was her physical condition afterward that 
the ceremony was not performed. 



She has left a sorrowing husband, ono daugh- 
ter, an aged father and mother, with three 
brothers ami a largo circle of friends to mourn 
an irreparable loss ; "but they do not sorrow as 
those who have no hope." May the good Lord 
in mercy sanctify their affliction as a means 
of bringing them all nearer and nearer still to 
Himself, and may they ever live in His fear, 
and live for his glory, whilst they jhall be per- 
mitted to live in this land of sorrows and afflic- 
tions, and when it comes to be their lot to ex- 
change this world for another, may they ex- 
change it for a better and a heavenly world, 
and there join the loved ones who through the 
grace cf our Lord Jesus, have gone on to glory 
before them. * * * 

Died January 9, 1S70, in the bounds of the 
Yellow Creek church, Bedford county, Pa. 
ELIZABETH, wife of Benjamin Shoemaker, 
an;i daughter of John K, and sister Barbara 
Teeter, a^ed 23 years 10 months and 2S days. 
Funeral by the brethren to a vast audience. 
Her babe went six days previous to the spirit 
laud, aged 5 days. 

The subject of this notice was an amiable and 
obedient young woman. She lived in holy 
wedlock just one year and fifteen days. Her 
ornament was a meek and quiet spirit and her 
heart was with the church, but she had delayed 
her external adoption. This should serve 
as a solemn and impressive warning to all in 
like circumstances. Leonard Furry. 

On the 10th of January, 1870, Henry Pol- 
lock, son of sister Jennie Pollock, and grand 
son of brother Henry and sister Yost, of Day- 
ton, Ohio. While playing on ice on the Canal 
he w%s precipitated through a hole in the ice 
on Monday about 2 o'clock. His body went 
under the ice anJ was not recovered until about 
eight o'oJok at night. Little Heunie was a 
smart, intelligent boy, the only future hope of 
his wb lowed mother's support. Aged 7 years 
2 months and IS days. Funeral in the presence 
' of a lar^e congregation at the Brethren's church 
in Dayton by br. P. R. Wrightsman from Matt. 
19 : 13. 

Died in White Oak church. Highland cnuntv, 
Ohio. August the 20th, 1869. sister MARGA- 
RET BARNET, wife of brother William Bar- 
net, aged 25 years 6 months and 6 days. Her 
Bufferings were great but she bore them with 
patience. Funeral discourse by bro. B. Smith 
from Rom. 5: 1 — 6. J. Moser. 

Died in tho Pokagon cougregatiou, Cass Co.. 
Michigan, August 17, 1S69, Oscar E. Shelly* 
son of friend Daniel and sister Shelly, aged 1 
ye*r 10 months and 15 days. Funeral service 
by brother William Towuson from Rom. 10 : 
13. John Stretch. 

Died of diptheria in Wnddams Grove district* 
Stephenson county. Ills. December 28th, 1869, 
Samtkl Milton, son of brother Enoch and 
sinter Anna Bby, aged 3 years 10 months and 
25 days. Funeral occasion improved by br. 
Jacob Murray of Iowa and br. B. F. Hepner 
from 1 Thess. 4: 13 to end of chapter. 

A. H. LUTZ. 
Died in tho Bush Creek church, Jay couuty 
Indiana, Decemher 9, 1869, Mary Ann Rench' 
daughter of br. Samuel and Lydia Rench, Age 
7 years 8 months and 15 days. Funeral service 
by elder Abraham Younce from 1 Pe'erl: 24, 

Died in the Waddams Grove congregation, 
Stephenson county, Ills, at the house of brother 
Allen Boyer, Leah, infant daughter of friend 
Martin and sister Ar.uie Shaffer, aged 1 year 
and 4 months less 1 day. Occasion improved 
by the brethren to a respectable audience. 

Died in the Salem church, Miami county, 0» 
December 17, 1869, brother ZACCHEUS KIN* 
SEY, aged 58 years 11 mouths and 23 days 
His disease was considered a cancer in the 
stomach. Funeral services by brethren Abra- 
ham Flory and Davis Younce, from 2 Cor. 5 : 
1. F. E. K. 

Died June 1, 1869, at the residence of his son 
near West Milton, 0., friend SAMUEL AL- 
BAUGH, in the 65th year of hie age. He was 
ever noted for a charitable and hospitable dis- 
position, and the poor and suffering never turn- 
ed away from him unrelieved. He whs univer- 
sally respected by all who knew him for hia 
honesty and frankness in all his dealings. 
Though not a member of any Christian church 
he showed the greatest respect for all religious 
services, lived a strictly moral and christian 
life, and died in the expressed hope of a glori- 
ous immortality. Funeral services by br. D. 
Younce aud Rev. Thomas Jay. F. E, K. 

Died in the Mohiccon branch, Wayne county, 
O. brother HENRY WORST. He was born 
November the 30th, 1775, and died Juno 1st, 
1869, aged 93 years 6 months and 2 days. He 
lived to an age that he could say, 'T have 
grand children to the fourth generation." Fu- 
neral services by brother Jacob Garver and P. 
J. Brown, from Hebrew 4: 9, to a lar<re con- 
course of people. Geo. WoagT. 

Died in the Aughwick congregation, Hunt- 
ingdon county, Pa. Nov. 4, 1859, brother DA- 
VID BOWMAN, aged 46 years 9 months and 
12 days. He came to hia untimely death by 
eating of a poisonous root, in a mistake for 
spikenard, and in about one hour and a half he 
breathed bis last. Thus a strong and hearty 
brother was brought low. Brother DaJK was 
highly respected in and out of the chuWu. A 
very large concourse of people followed his re- 
mains to the grave. He leaves a sorrowing and 
afflicted widow sister, who was at tu§ time not 
able to stand upon her feet on account of rheu- 
matism and not .ible to go into the next room to 
see her beloved one in his last agony, but could 
hear his groans. At tho time of the funeral 
she was placed in an arm chair and the corpse 
placed before her. The reader may imagine 
the feeling that prevailed with the sister and 
the four children. We all mourn our loss but 
we hope it is his groat gain. Funeral services 
by the brethren from Matt. 24 : 44. 

John G. Glock. 

Died in Drv Creek congregation, Linn county 
Iowa, Nov 2."l869. Wst. WILSON, ami of John 
and sister Matilda Wilson, aged 13 months. 

In the same branch, Nov. 24th. Eli Strayer, 
son of br. Christian ind sister Margaret Strayer 
aged 3 years and 21 days. Diseaso diptheria. 
Text 1 Thess. 4: 14, 15.' 

In tb« same branch. Doc. 11, DAVID MENT- 
ZER, aged 67 years 10 months and 24 days. 
He leaves a widow aud 6 sons and 2 daughters 
to mourn their loss. Funeral services by the 
writer from 1 Cor. 15 : 22, 23. 

Thos. G. Snyder* 


A liinitt'.l number of select advertisements 
will be inserted on the cover at the following 

insertion 12 cts. per line Every *»b- 
nt insertion, 10 ets. per line, 
ords constitute h line. 



nUiining between five ;uid six hundred 
iiul over eight hundred hymns.) 

Sheep binding plain, single $ .75 

p< r dozen 7.25 

Arabusqne, plain - .?"> 

per doz 7.2") 

extra finish ,85 

per doz . . H.OU 

Turkey Morocco, single 1,00 

per doz 10,00 

Pocket book form 1.25 

per dozen 12,00 

nt by mail prepaid at the retail price. 
When* Tndered by the dozen, add 1.25 pej 
dozen for postage. 

The Nkw German Hymn Book. 
This book will contain about two hundred 
pages and about three hundred hymns. It 
will be bound with the new English book; 
and both together will be sold at the following 
prices : 

Turkey morocco, single $-1 .25 

per dozen 12.00 

Arabesque plain, single 1.00 

per dozen 9.00 

Sheep binding plain 1.00 

4 per dozen ' 0.00 

The German book alone will be sold at the 
following prices : 

Sheep binding plain, single $0.50 

per dozen 5.00 

When several dozen are wanted, it is best 

to have them boxed. A box containing five 
or six dozen will cost about fifty cents. This 
should be added. Books sent in this way 
should be sent by express. Express charges 
can be paid at the office to which books are 

Give plain directions in what way books 
are to be sent, and to what office'. 

All remittances of any considerable amount 
should be sent by Express draft, or postal or- 
der. Remittance for books at the ri>k of the 
person sending. And the books will he sen*, 
at our risk. Express charges should be paid 
when money is sent by Express. 


Covington. .Miami Co.. t >. 


Inasmuch a^ some churched still prefer t.» 
use the German and English Hymn Book 
heretofore in use among the Brotherhood, at 

least until a new German hymn hook is added 
to the new English collection; this is to in- 
form those friends who wish to have a fresh 
supply of the old hymn books, either 
rntely bound or German and English hound 
together, that they will be furnished at the fol- 
lowing rates: 

— English or German — post $ 

paid.. 40 

Doublh " 75 

By the doz , single — English or Ger- 
man — by expr 4,25 

By the doz double — English and Ger- 
man — by expr 8.00 

All plain sheep binding. To be hud of 

Ei. [i. Mknkv Kurtz. Columbiana. O., or 

Hknhy J Kurtz, Davton, Ohio. 


I have just had published a new book con- 
taining 282 pages, neatly printed on good pa- 
per, well bound in embossed muslin cases, 
treating on the following subjects: A discus- 
sion on the introduction of Christ's kingdom 
and trine immersion, between a Cambellite 
minister, so-called, and myself resulting in 
his conversion. Accompanied with an able 
vindication by him of the doctrines of the 
church. 2d. A treatise on the Lord's Supper. 
3d. An essay on the necessity, character, and 
evidences of the new birth. 4th. A dialogue 
on the Peace Doctrines, with an address to 
the reader, all written by me. 

This work, which is approved by all that 
have read it. is now offered to you upon the 
following terms; 

For each single copy $ .00 

Sent by mail, abditional postage 08 

For larger numbers per dozen 0.00 

Purchasers paying Express eharges 

on delivery additional for box &c. .20 
Some brother in each congregation is here- 
by solicited to take subscriptions and forward 
to me and the books will be promptly sent. 
It would be best in all cases for the money to 
accompany the order to save trouble and in- 
sure attention 

Respectfully your brother and friend, 
B F. 
Koanoke Co.. Va. 


TO THE WORKING CLASS.— We are now prepared to 
furnish all classes with constant employment at home, the 
whole of the time or fb* the spare moments. Business new, 
light and profitable. Persons of either sex easily earn from 
50e. to $5 per evening, and a proportional sura by devoting 
their whole time to the business. Boys and girls earn nearly 
as muchasmen. Thatall who see this notice may send their 
address; and test the business, we make this unparalleled 
uffer: Tosuch as are not well satisfied, we will send $1 to pay 
for the trouble ofwriting. Full particulars, a valuable 
ple which will do to commence work on, and a copy of 1 "lie 

People's Literary Companion one of the largest and 

best familv newspapers published— all sent free by mail. 
Reader, want permanent, pro-dtahle work, address 
E. O. Ar.l.FN & CO., Aug* sta, Maim . 


will be sent postpaid at the annexed i 

Oehlschlaeger's German and English Dic- 
tionary, with pronunciation of the German 

Parkin English characters 1.75 

Thti same with pronunciation of Eng- 
lish in German characters 1,75 

Nonresistance paper ,20 

hound .•J.") 

Old volumes complete of the Gospel 

Visitor bound 1 .00 

Unbound in No's 7."> 

Odd No's 15 

Tract on Feet Washing per do/ .">() 

.Wad's Theology 1,4a 

Wisdom and Power of God 1,45 

Parable of the Supper ."20 

Plain Remarks on Light-Mindedness Jt) 

Brethren's Hymn Book (New edition) 

Plain sheep binding ,75 

arabesque .75 

Extra •• 1.00 

Plain morocco 1.00 

'• '" pocket b'k form 1,25 

Names put on Hymn Books to order Jo; - 15 

cents a piece. 

Remittances by mail for books. &c. at the 
risk of the sender. 

Address H J. KURTZ, 

Dayton, O. 


Containing the United Counsels and Conclu- 
sions of the Brethren at their Annual Meetings, 
Carefully Collected, (Translated in part from 
the original German) and arranged in alpha- 
betical and chronological order, 8? c. By EL- 

Tiiis long desired work has by this time 
been distributed to many subscribers, and has 
given general satisfaction, with but a few ex- 
ceptions, and we keep it still in readiness I'or 
old and new subscribers at the following 


The work neatly bound together with 
"Alexander Mack's Writings," mak- 
ing a handsome volume ot upward 
of 350 pages octavo, will cost, 1 copy, 
if sent by express, the subscriber pay- 
ing express charges $ 1 ,50 

I copy if sent by mail, postage paid by 

publisher 1.70 

The "Encyclopedia" by itself (without 

Mack( in paper covers ] ,00 

However, those having received and hav- 

ng paid for No. 1 in pamphlet form, can 

lave the balance in the same form by sending 

re\ se\ entv cents. 

Or, if any prefer to have a bound copy, 
they will please to return postage paid No. 'j , 
endorsed on the outside with their name and 
deduct from the price they have already .paid. 

Those sending remittances may do 
our risk, provided they put the money in the 
letter carefully so as not to be detected 
and large amounts in drafts on New \ 
Philadelphia, or in postoffice money orders to 
Salem Columbiana county. Ohio, direc 
Columbiana, Columbian! 

Dec. |, IH',7. 


he only Complete Unabridge 
ition of 

Dr. Wm. Smith's 

To sell the only Complete [ p« 

pie's Edition of 



It contains over 1.1)1)0 closely prijtfed 
hle-column pages and is illustfatedipir 
5J0() engravings, and a series of (■■ 

This DICTIONARY embody the 
of the most recent study and research i 
si.\t\ of the most eminent BiblicaJ bi 
Clergymen of all denominations regarj 
the best work of the kind ever pul 
and one which ought to be in the ha 
every Bible reader. 

It is a great library in itself The labor and 
learning of centuries are gathered in this one 
volume, to throw a clear, strong light upon 
every page of the inspired word. Agei 
meeting with unprecedented success One 
reports 55 orders taken the first" tl< 
his canvass; another 76 in tv. mother 

*212 in ten days ; another 29 Dictionaries and 
28 of our large Family Bibles in twi 

riend for circulars with terms, testinn 
and a full description of the work. A 

National Publishing Co. Cincinnati, O. 


We are prepared to print Books. Pamph- 
lets, Cards, Labels. Circulars, Bill Heads, and 
small Posters, in a workmanlike manner, and 

Orders from a distance promptly attended 
to. Address II. J. KURTZ. Dayton. O 
Office at G0^ Jefferson street, up stairs, 
[ opposite the "Beckel House." ] 





C3 f I 






VOL. XX. MARCH, 1870. 

NO. 3. 

TERMS : One Dollar and twenty five cents 
per year in advance. 


CONTENTS Publisher'* Note*. 

The Great Want nf the Church 65 As we left the most of our old volumes at 

The Poor in Spirit 68 Covington and kept but a small supply of them 

Thirsting after Righteousness 71 here at our office on account of limited office 

I he Issues of Life 74 ro om, our supply here run out, and there was 

On Prayer. No.] 77 , . . . c . 

The Christian Race 81 8ome dc,rty in 8end,n S some of them 8S premi- 

Experience of an Ex-Editor 86 ums - Some of our Mead* began to think that 

Old Brethren and Young Brethren 87 they would not get any. We hope this expU- 

The Fourth Vial 88 nation will be satisfactory. We have still a 

To our Common Brotherhood 89 BinBn number of back vulumea. See our new 

Defence of Standing Committee \3'Z 

Brother Carver's Proposition with a Re- ° er ' 

quest We have also been out of some of the books 

Correspondence 93 on our list but expect soon to have a new supply 

Church News 94 f them. 

District Meeting [see Cover] 96 We ^ furnish Webstel , s I)iotioniirie8) eitber 

Obituaries — 

the " Unabridged " or the " National" edition 

*•* at regular prices. We also furnish Smith's Bible 

Letters Received. Dictionary. Pri.;e, leather (library style) $5.50. 

From D. W. Stoner, B. Bashor, A. Hutchison, 

E. J. Sprankle. D. G. Varner, Uriah Fink, Pet. ■» • — 

Long, Jacob Blou^jh, Lewis Glass, J. S. Hau- 

ger, A. Hensel, Jas. L. Switzer, G. Aschen- tmtmu AT?"!?!?!* 
brenner, D. J. Peck, S. C. Wickham, Jacob «J!»W UX H &X.. 
Lehman, Stephen Yoder, John Arnold, David We have still some of volumes 16, 17 & 18 on 
D. Clark, H. B. Brumbaugh, C. Newcomer, band, and wS now make the following new offer: 
Jacob Holsopple, J. G. Devore, Mich. Hohf, For one subscriber for the present [20th J vol- 
Allen Boyer, Dan. Milter, John Zuck. nine and $1.25, one of the above volumes will 

D. Heckman, D. C. Mooraaw, Jacob Hilde- be sent, 

brand, H. B. Brumbaugh, C. R. Paige, John Or, for one subscriber from April to end of 

W. Moats, D. C. Moomaw, Jacob Wine, Henry volume and 90 cents, one of the above volumes 

Kurtz, George Long, Solomon Gilbert, D. E. will be sent. 

Price, Eli Stover H. R. Holsinger John John, We h ^ e inted but a Hnjited number of tfae 

£*. ?' B , r " mbau g h > *• £ L « hr > Dani T el £??*> first three numbers of present volume, and have 

Michael Weyand, G. H. Ferguson, J. Miller, n()W but fcw bftck Nos on hftndt Thoge wh(> 

Eld John Murray, D. H. Riddelsbarger, D. P. want the full volume should send without delay. 

Saylor, D. C. Moomaw, John Elliot, Joel Oh- „,,,,, , . , 

mert, Cyrus Van Dolah, T. C. Funderburgh. When b,,ck v °l»mes are wanted it must al- 

Wm. D. Mallows, Jacob Powel, S. M. Gougb- ways be stated, and if to be sent by mail, ten 

nour, John Green, John Studebaker, Daniel cents per volume must be sent for postage. 

Miller, Amos Cbamberlin, J. L. Kuns, J. W. T M , mA11 „. „u«„ „„„„ „;^„* „„„ k- 

,, . ' n T t i_ tt i r *» • Larger amounts, when convenient can be 

Gripe, Peter Long, John Hershey, Isaac Price, ° 

Moses Miller, Paul Wetzel, David Bowman, H. 8ent ^ Post 0ffice 0rder maJe P«yable at Day- 

B. Brumbaugh, A. H. Emmert, John Bailey, ton. Subscriptions, and all business letters 

Henry Deardorf, A. Leedy, J. P. Ebersole, H. pertaining to the "Visitor" address to 

WITH MONEY H ' J * ku *tz, 

Dayton, O. 
From Philip Boyle, A. R. Pennington, Dan. 

S Fretz, John Anglemyer, D. G. Varner, John ♦♦♦ 

S. Stu.zman. Aaron T. Huffman, Henry R. TlTCT'DTr'T TWn?T?TTVttQ 

Bealer, J. B. Mishler, John H. Stager. Sol. DlblKICl XLLh I IJN trb. 

Bowman, S. S. Mohler, Enoch Fry, Henry The Eastern Ohio District Meeting will be 

Herschberger, B. F. Moomaw, Lizzie Kirkpa- .,,-,,,.,.. r,, u t i vr .. 

trick, John S. Emmert, Gabriel Kitterman, be,d w,th the Mahoning Church, Tuesday, May 

John T. Lewis, Mills Calvert, C. Shafer, J. G. 24th, 1870. 

Custer, Henry Hoover Jesse Ohmert, Lizzie Tbe South Western Qhio District Meeting 

Wrightsman, Jonas De Haven, Eman i Sliler, . 

Benj. Beeghly. Jos. Keim, Abr. Molsbee, Enoch wil1 be be,d vith the Newton Church, in Miami 

Fry, M. F. Worrell, W. J. H. Baumann, Jos. Co., 0., Tuesday, May 17th 1870. 

I. Cover, Dan. Wagomon, J. Y. Heckler, Jacob 

R. Stover, Josiah P. Meyers, David Bechtel- 

heimer, J S. Flory, Dan'l Earnest, John W. T Ei E PEOUS YOUTH, 

Moats, Eliz. Rosenmund, Dan'l Horning, A. J. 

Hixson, George Black, George Swartz, M. C. A MONTHLY PUBLICATION, 

Shotts, Solomon Henricks. Henry Dierdorf, , 

Jos. Fitzwater, S. S. Garman, Leonard Furrey, Designed to promote the Welfare and enlarge 

J. Price A S'»n, James Harvey. John Shepherd, the number of the class of persons whose 

D. Hecktnai., Michael Bossermun, Isaac Live- name it bears. 

zey, Daniel Houser, Jacob Wine, John Arnold, One dollar a year in advance. 

D. M. Mohler, H. R. Holsinger. Address, H. K. Holsinger, Tyrone, Pa. 


Vol. XX. 

MARCH, 1870. 

No. 3. 

The Great Want of the Church. 

There is no argument wanting: to 
prove to those that have anything 
like a proper knowledge of the 
Christian Church as it was organized 
by its divine authors, and manifested 
in the Apostolic age, that something- 
is wanting in the Church of the pre- 
sent age to give its members the 
proper Christian character, and to 
make it efficient in accomplishing 
the work entrusted to it. But what 
the special want of the Church is, 
may not be so readily apprehended. 
Upon this point a difference of judg- 
ment will be likely to obtain. One 
will make the want of the Church 
to restore it to any thing like its 
original character, to consist in one 
thing, and another will make it con- 
sist in something else. One may 
think that if there was a more spi 
ritual, a more zealous, a more ener- 
getic, a more self-denying, and a 
more faithful ministry, the Church 
would prosper more in piety and in- 
crease more in number. While 
others, and especially the ministry, 
may attribute the want of piety and 
power in the church to the want of 
more faithfulness among the mem- 
bers of the church. And still others 
ma}' attribute the weakness of the 
church to some other cause. Now 
all these decisions may be true. As 
may be the case in a number of phy- 
sicians consulting together upon the 
case of a patient. One may attri- 
bute the diseased condition of the 
system to the want of a proper cir- 
culation; another to the want of a 
proper digestion : and the third to 

the derangement of some other or- 
gan. They may all be correct. But 
the true cause of the disease may 
be more general than ony ono of 
them has declared it to be; it may 
be a general derangement of the ani- 
mal organism, and not merely the de- 
rangement of any one organ. So it 
probably is with the church ot our 
day. The cause of its weakness is 
more general than it is thought by 
many to be. 

We are strongly impressed with 
the conviction that the importance 
and the office of the Holy Spirit is 
not as fully, clearly, and universally 
recognized among the professed be- 
lievers in Christ as they should be. 
And if the importance of the Holy 
Spirit is not properly recognized, it 
will not be sought with the diligence 
and interest necessary to obtain it; 
and it it is not obtained, and contin- 
ually enjoyed by every believer, a 
Christian life can not be expected. 
And the great want of the church 
is the Holy Spirit. If this divine 
character had the prominence given 
it by the church that is given it in 
the Christian Scriptures, and if every 
believer was fully impressed with 
the solemn truth affirmed by the 
apostle in the following language, 
"if any man have not the spirit of 
Christ he is none of his," there 
would be a more proper apprecia- 
tion of its great value as a helper 
in living a holy life, and its presence 
with, or rather in, every person 
making a profession of the Christian 
life would become an absolute ne- 
cessity. But this is by no means 



the case. It is to be greatly feared 
that many professing Christians have 
never received the gifi of the Holy 
Spirit. Others that have received 
something of the gracious influence 
of this divine character, have lost 
that influence by grieving the Holy 
Spirit, and thus causing its depar- 
ture from them. And judging the 
tree by the fruit and the fruit of the 
Spirit as given by the apostle Paul 
being " love, joy, peace, long suffer 
ing, gentleness, goodness, faith, meek- 
ness, and temperance, there is a great 
want of the Holy Spirit in the church 
at the present time. This is a pain- 
ful thought. But not as much so as 
that which a sober and candid view 
of the church awakens, that so ma- 
ny members of the church are ig- 
norant of this want — a want that 
is so fatal to the full development of 
Christian character, and the faithful 
discharge ot Christian duty. It there 
was a deep and humiliating sense of 
this want, felt by the church, there 
would be more hope for its improve- 
ment. But the spirit of the church 
of the Laodiceans prevails extensive 
\y in the churches of our day, and 
the language of that spirit is, " I am 
rich, and increased with goods, and 
have need of nothing." This spirit 
was a spirit of deception, as is evi- 
dent from the character attributed 
to the Laodiceans by him " that hath 
the seven spirits ot God, and the se- 
ven stars." In pronouncing his judg- 
ment he declared, " thou art wretch 
ed, and miserable, and poor, and 
blind and naked." 

The importance of the Holy Spirit 
will be seen in the consideration that 
it is the representative of our blessed 
Lord on earth until he returns to 
earth again. While he was with his 
disciples he taught them, he reproved 

them, and he comforted them, and 
did all for them that his own pur- 
poses with them, and their own 
highest interest required. But it 
was necessary for him to die, and 
for a time to be personally absent 
from his church. And that they 
might not be left altogether as or- 
phans or with a Comforter, he sent 
down from heaven after he obtained 
the authority to do so, the Holy 
Spirit, as his vicegerent to act in his 
place. Our Lord said to his dis- 
ciples, "I will pray the Father, and 
he shall give you another Comforter, 
that he may abide with you for ever; 
even the Spirit of truth; whom the 
world cannot receive, because it 
seeth him not, neither knoweth him : 
but ye know him; for he dwelletb 
with you, and shall be in you. I 
will not leave you comfortless : (or 
orphans, marginal reading), I will 
come to you." And again he says, 
"but the Comforter, which is the 
Holy Ghost, whom the Father will 
send in my name, he shall teach you 
all things, and bring all things to 
your remembrance, whatsoever I 
have said unto you," John 14: 26. 
He says further, "but when the 
Comforter is come, whom 1 will send 
unto you from the Father, even the 
Spirit of truth, which proceedeth 
from the Father, he shall testify of 
me," John 15: 26. To his disciples 
after his resurrection he said, "ye 
shall receive power after the Holy 
Ghost is come upon you: and ye 
shall be witnesses unto me both in 
Jerusalem, and in all Judea, and in 
Samaria, and unto the uttermost 
part of the earth," Acts 1 : 8. 

The importance of the Holy Spirit 
in the work of salvation will be seen 
in the following effects attributed to 
it: 1, Our sanctification is ascribed 



to it: "But we are bound to give 
thanks always to God for you, breth- 
ren beloved of the Lord, because 
God hath from the beginning chosen 
you to salvation through sanctified- 
tion of the Spirit and belief of the 
truth, 2 Thess. 2: 13. 2, By it our 
bodies are quickened and made alive 
to the service of God : "But if the 
Spirit of him that raised up Jesus 
from the dead dwell in you, he that 
raised up Christ from the dead shall 
also quicken your mortal bodies by 
his Spirit that dwelleth in yon," 
Eom. 8: 11. 3, By the Holy Spirit 
we are restored to the image of God : 
"But we all, with open face behold- 
ing as in a glass the glory of the 
Lord, are changed into the same 
image from glory to glory, even as 
by the Spirit of the Lord/' 2. Cor. 
3: 18. 4, By it we mortify the evil 
propensities of nature : "For if ye 
live after the flesh, ye shall die: but 
if ye through the Spirit do mortify 
the deeds of the body, ye shall live," 
Eom. 8 : 13. 5, By the Holy Spirit 
we are strengthened for holy labors : 
Paul in his prayer for his Bphesian 
brethren prays thus : "That he would 
grant you, according to the riches of 
his glory, to be strengthened with 
might by his Spirit in the inner 
man." Eph. 3 : 16. 6, By this Spirit 
we are helped in ascertaining the path 
of duty : " But the Comforter, which 
is the Holy Ghost, whom the Father 
will send in ray name, he shall teach 
you all things, and bring all things 
to your remembrance, whatsoever I 
have said unto you," John 14: 26- 
"As many as are led by the Spirit 
of God, they are the sons of God," 
Eom. 8: 14. 7, It is a witness to 
our adoption into the family of God : 
"Ye have not received the spirit of 
bondage again to fear; but ye have 

received theSpirit of adoption, where- 
by we cry, Abba, Father. The Spirit 
itself beareth witness with our spirit, 
that we are the children of God," 
Eom. 8:15, 16. 8, By this Spirit 
we are comforted with love : " The 
love of God is shed abroad in our 
hearts b} 7 the Holy Ghost which is 
given unto us, Rom. 5 : 5, with hope: 
"Now the God of hope fill you with 
all joy and peace in believing, that 
ye may abound in hope, through the 
power of the Holy Ghost, Eom. 13 : 
15; with peace and joy: "For the 
kingdom of God is not meat and 
drink; but righteousness, and peace, 
and joy in the Holy Ghost, Eom. 
14 : 17. 9, The Holy Spirit promotes 
the unity of the brethren : "Endea- 
voring to keep the unity of the 
Spirit in the bond of peace," Eph. 
4: 3. 10, It is the Holy Spirit that 
imparts the various and numerous 
gifts which are so admirably calcu- 
lated to promote the edification of 
the church : "Now there are diver- 
sities of gifts, but the same Spirit. 
And there are differences of admin- 
istration, but the same Lord. And 
there are diversities of operations, 
but it is the same God which work- 
eth all in all. But the manifestation 
of the Spirit is given to every man 
to profit withal " 1. Cor. 12: 4—7. 
In the same connection we have the 
following language: "Let all things 
be done unto edifying," Ch. 14: 26. 
We learn from the apostle's writing 
concerning spiritual gifts, that they 
are diversities of gifts, and that 
they are for the edification of the 
church ; that all these gifts are given 
to the several believers comprising 
the church for the edification of the 
church; that all these gifts are pro- 
duced by " the self-same Spirit di- 
viding to every man severally as he 



In the bestowment of spiritual 
gifts among the members of the 
church in general, and not to any 
particular class of members, we see 
that all the members of the apostolic 
church were qualified for active ser- 
vice in the church and prompted to 
the performance of that service. 
And here we notice a striking differ- 
ence between the first or apostolic 
church and the church of the nine 
teenth century. The apostolic church 
was characterized by a diffusion of 
spiritual gifts among the members 
of the church in general, giving 
them all an amount of labor to per 
form. In this way a general interest 
was much more likely to be kept up 
in the church. If we would have a 
livel}^, spiritual, and prosperous 
church, we must have a working 
church. An idle or slothful church 
will decline in piety, and eventually 
become spiritually dead. Exercise 
is no less necessary for the health of 
the spiritual man than for the na- 
tural. Hence we have such admo- 
nitions as the following: "And we 
desire that erery one of you do 
show the same diligence to the full 
assurance of hope unto the end: 
thac ye be not slothful, but followers 
of them who through faith and pa 
tience inherit the promises." Heb. 
6 : 11, 12. " Not slothful in business ; 
fervent in spirit; serving the Lord." 
Eom. 12: 11. 

And if the Holy Spirit now dwelt 
in the church as it did in the aposto 
lie age, imparting its life, its light, 
its power, its joy, and its various 
blessings, the church of the nine 
teenth, would more resemble that of 
the first century, and the capacity 
of the church for holy labor would 
be greatly increased, and as a conse- 
quence, there would be a higher type 

of piety in the church, and a moie 
rapid spread of Christianity in the 
world. Thus the influence of the 
Holy Spirit is highly important as 
our salvation cannot be secured with- 
out it; neither can we without it 
enjoy the life, wisdom, strength 
and holiness necessary to render us 
useful in the world. It is no less 
necessary for our present comfort, 
than for our future acceptance with 

Dear reader, whether you are a 
member of the church of Christ or 
not, you have a solemn future before 
you. To your Maker you are res- 
ponsible as a moral agent. You are 
under solemn obligations to love and 
serve him, and to live a life of holi- 
ness in harmony with the require- 
ments of his perfect law. To do this 
you need all the helps that heaven 
has provided for you. The Holy 
Spirit is an important and an essen- 
tial help. Fail not to avail yourself 
of it. 

Hear brother, ponder this subject 
well. Is not the great want of the 
church the Holy Spirit? If this is 
your conviction, labor to secure it 
for the church, that it may be re- 
stored to its original purity, power 
and excellency. More anon upon 
the subject of the Holy Spirit. 

J. Q. 

For the Visitor. 


" Blessed are the poor in spirit for 
theirs is the kingdom of heaven." 
Math. 5 : 3. 

As Christ was with a multitude of 
people, he went up into or on the 
side of the mountain, so that he 
might have the greater advantage of 
teaching them. And after he had 



arrived at the place where ho wished 

to be, his disciples following him, lie 
opened his mouth :md taught them 
sa\ ing, " blessed arc the poor in 
Bpirit for theirs is the kingdom of 

He was not as w r e, who want 
honor and glory from the people or 
for an}- great thing that we perform 
or say, but what he said, he wished 
to do to the gloiw of his Father. 
And what lie said to that multitude 
then, he meant for us now, in this 
the ninteentb century, for he has 
promised to be with his disciples un- 
to the end of the world. Therefore 
it is necessary that we should be 
poor in spirit in order that we may 
be heirs of that, great kingdom. It 
is good for us to feel poor in spirit. 
that is, to humble ourselves at the 
feet of Jesus, that we may see how 
much we are indebted to him for his 
love to us, and that we may feel 
like being subject to his law and 
willing to submit ourselves to it, 
and not to have an independent 
spirit of our own, which mocks 
the goodness of God, but one that 
will examine his great and marvelous 

We need a spirit like unto that of 
Moses, when he was keeping the 
flocks of his father inlaw, the priest 
of Midian. " He led the flock to the 
mountain of God, even to Horeb. 
And the angel of the Lord appeared 
unto him in a flame of fire out of 
the midst of a bush, and he looked 
and behold the bush burned with 
fire and the bush was not consumed. 
And Moses said, I will now turn 
aside and see this groat sight why 
the bush is not burned. And wnen 
the Lord saw that he turned aside 
to see, God called unto him out of 
the midst of the bush and said, Mos- 

es, Moses! And he said, here I am. 
And he said, draw not nigh hither, 
put off thy shoes from thy feet, for 
the place wherein thou standest is 
holy ground. 

As it seems Moses wished to un- 
derstand why the bush was not 
burned, and therefore he was willing 
to examine it, and not turn away 
from it as some would do, and say, 
there was no good in it. He knew 
that God's works were great, far 
superior to man's, and by being will- 
ing to submit to w T hat God said, or 
humbling himself acceptably before 
his Creator, where he could see his 
indebtedness to him, he became poor 
in spirit. 

We are told that when our Lord 
and Master was here on earth, he 
addressed his Father and said, "I 
thank thee, O Father, Lord of heav- 
en and earth, because thou hast hid 
these things from the wise and pru- 
dent, and hast revealed them unto 
babes." Here he addresses his Fa- 
ther as the proprietor, and governor 
of the Universe, who doth whatso- 
ever pleaseth him in heaven and 
earth. He in his great wisdom had 
revealed the mysteries of heaven 
unto babes, and concealed them from 
the learned scribes, the wise and the 
rich men of fhe nation, and had 
given them to the poor and un- 
learned, to men of weak capacity 
and low education, to those who 
were despised for their ignorance, 
but nevertheless were humble and 
as read}- to be taught as children. 
Our Creator did not by any positive 
influence hide the proofs of Christ's 
mission from the wise and prudent. 
They had the scripture with them, 
which prophesied of his coming. 
They saw Christ's miraculous pow- 
ers. They had a knowledge of all 



these, but these wise men, deficient spirit, and most of them are the poor 
in spiritual wisdom, gathered, or of this world, and many have be- 
were possessed with carnal, worldly come poor by forsaking all for his 
wisdom. From these God had hid sake and the gospel's, 
his great mysteries, and had given | And again we see when the pha- 
them unto those humble, modest risee and publican went up into 
persons, because they were poor in the temple to pray, the pharisee 
spirit. Sometimes we are deficient j with an exalted spirit, said that he 
in this spirit and are filled with that \ thanked God that he was not as 
vain and ambitious spirit, which al- other men were, or even as the poor 
most causes us to ask as the disciples, publican was, and that he fasted 
did, "who is the greatest in the twice a week, and gave tithes of 
kingdom of heaven"? Here we see jail he possessed. It seems he did 
that the disciples began to enquire j not feel the indebtedness to his Lord, 
who would be the greatest in the I but went so tar as to boast of his 

kingdom which he had established. 
Christ by placing a child in the 
midst of them, gave them to under 

own goodness. But not so with the 
publican. He, feeling no doubt his 
sinfulness against his God, he, with 

stand that "except they be converted down cast looks, burdened with 

and become as little children, they 
could not enter into the kingdom of 
heaven." They must avoid malice 

shame smote on his breast and said, 
"God be merciful to me a sinner." 
Christ said that this man went to 

and guile, because a child is docile, his house justified rather than the 
simple, submissive to authority, de j other. And we have evidence to be- 

pendent on its parents, and credits 
what they say. So the disciple ot 
Christ must feel that he is depend- 
ing on one who is able to give; he 
must feel that the mercies of his 
great Creator are over him, and he 
a poor unworthy worm of the dust 
in his sight, because he further says, 

lieve so, for in searching his word, 
we find that he emphatically de- 
clares, "every one that exalteth him- 
self shall be abased, and he that 
humbleth himself shall be exalted." 
The apostle James 1 : 9, gives the 
same idea: "Let the brother of low 
degree rejoice in that he is exalted." 

whosoever, therefore, shall humble j Again we are told in the same letter, 

himself as this little child, the 
same is the greatest in the king 
dom of heaven." It seems after- 
ward, the disciples were poor, be- 
cause as Christ had taught them the 
blessedness of being poor in spirit, 
they were in obedience to him as we a 
read Luke 6 : 20 : " Blessed be ye 
poor, for yours is the kingdom of 

"God resisteth the proud but giveth 
grace unto the humble." Here is 
the condition of the proud plainly 
marked out. Does God bless them ? 
No. Does he give them grace? No. 
But he resisteth them. They are 
abomination in his sight. To 
whom then does he give grace? we 
would all say, as the word says, to 

God." If the disciples were poor ! the humble, yes those who are will 

(which I think means in spirit,) it 
is therefore our duty to become such, 
that we may be blessed, because all 

ing to take his yoke upon them and 
learn of him, because he is meek 
and lowly in heart; therefore we 

true followers of Christ are poor in should become such. Alas! how ma- 



ny of as are tree from this sin? O 
sin doos reign in those poor bodies 
of oars. It may not bo in our dress, 
although we are sorry to say that 
we who profess to be the followers 
of Christ are troubled with this sin, 
and are more than sorry, but lament 
to see some of the influential ones 
burdened with it. Yes, these proud 
hearts of ours may not be as Christ's 
was in the night in which he washed 
his disciples' feet. Well might the 
Saviour say to Peter, " what I do, 
thou knowest not now," because he 
was not willing to have his feet 
washed, and therefore was deprived 
of its spiritual effects at that time. 
But he was to know afterwards 
what it was for. How often do we 
in searching the word of God, get 
our minds confused on certain points 
which as I believe is as Peter's was, 
not willing to humble itself enough 
at the feet of Jesus and of his word. 
Should it not be the duty of every 
one to become poor in spirit? Have 
we not a promise for us? yes, that 
of being blessed, and of being an 
heir of heaven. O what promises 
are these to the true disciples of 
Christ that they can at one day 
reign with their Lord and Master. 
What inducements are these to you 
who have not embraced the religion 
of your blessed Master, that you can 
if you discharge your duty to God 
and are faithful unto death, be an 
heir of eternal glory. Then be poor 
in spirit, that you may see your in- 
debtedness to him, that you may 
humble yourself so low as to do what 
he has commanded you in his word, 
and then you will receive the crown 
that lieth at the end of the race. 
No doubt you think or ask what 
are the commandments? Have you 
not had a kind mother, father, brother 

or sister who before leaving this 
world, bid you keep some things of 
theirs in remembrance of them, and 
has not your heart almost melted 
into tears when seeing that object 
which was given you in remembrance 
of them? So it is with Christ. Be- 
fore leaving us, he bid us keep cer- 
tain things in remembrance of him 
in order that we may see the king- 
dom of God. Therefore, sinner, is 
it not your duty to pay strict regard 
to the teachings of your blessed 
Lord, that while performing his or- 
dinances, your hearts may be melted 
to tears in thinking of his sufferings 
for you. And the first effort you 
are to make, is to become humble in 
spirit, that you can have the noble 
promise of meeting those who are 
in the realms of eternal bliss, "where 
the wicked cease from troubling and 
the weary are at rest." 

O. F. Yount. 
Brant, Miami Co., O. 

For the Visitor. 

Thirsting After Righteousness. 

" Blessed are they which do hun- 
ger and thirst after righteousness 
for they shall be filled." Those are 
the words spoken by our Lord and 
Savior Jesus Christ, he who "spake 
as never man spake." The Savior's 
words are food to the soul thirsting 


after righteousness. He is the au- 
thor of all real happiness. He creat- 
ed man a happy being and placed 
him in a happy position. But that 
position could only be retained by 
obedience. Eden's garden could af- 
ford man no enjoyment after he had 
transgressed the Divine law of his 
Maker. But God thought man's 
reward to great to be lost. He had 



created him in his own imago only 
"a little lower than the angels." 
And as unborn generations would 
receive the same doom as their guil 
ty ancestors, God took pity upon a 
poor forlorn world and sent his only 
Son to redeem poor fallen man. He 
placed him in such a condition that 
he could again glorify his Maker. 
But the world had so deviated from 
the principles of Divine Truth that 
nothing less than the Spirit of God 
could regenerate the wicked heart 
of man. Eedemption could be com- 
pleted by none but Christ. He had 
to spill his precious blood before one 
soul could be redeemed from eternal 
misery and woe. God sent him to 
save a ruined world. And, O how 
he labored to make our salvation 
complete. He brought a saving gos- 
pel from Heaven and preached the 
same. The best sermon ever report 
ed was the one Christ preached on 
the mount. With what joy the soul 
thirsting after righteousness can me 
ditate upon the blessed words direct 
from the lips of Jesus. His words 
are spoken with so much zeal that 
the child of God cannot fail to ap 
preciate their benefit. I have some 
times heard ministers of the gospel 
•when realizing the fruits of their 
labors, express themselves after this 
manner " t'is food to my soul." And 
how can their feelings be different. 
To see one forlorn being returning 
to his " Father's house" should fill 
the believers heart with joy. " For 
there is more joy in heaven over 
one sinner that repenteth than over 
ninety and nine just persons." 

The prosperit}' of the church, when 
comprehended, should not lessen the 
believers interests in the salvation 
of souls but should fill their hearts 
with redoubled sympathy for those 

who have not yet tasted of the 
love ot Jesus. Men are brought to 
a deeper sense of their duty, when 
they know that the church manitest 
an interest in their salvation. But 
when the sinner sees those that 
should be thirsting after righteous- 
ness lusting after unrighteousness, 
he will not be likely to abandon his 
sinful career. Many would gladly 
lay hold on eternal life if they could 
serve both God and mammon. But 
God has positively said " Ye cannot 
serve two masters." When Christ 
says "lay not up for yourselves 
treasures upon earth" he intends 
that man shall labor for a much 
better cause. But alas, how little 
J do men heed the admonition of the 
Savior! Man says, keep all the 
earthly treasure you got and get as 
much more as you can. But Christ 
would have us to secure a home that 
will never perish. Hence he te'ls us 
to labor for it. But it man spends 
i\\\ his time in laying his treasure 
!upon earth he will get no home in 
: heaven I once heard of a man that 
'■ made lots of money which he eager- 
ly invested in this world's goods. 
iAnd perhaps the reader would like 
i to know how he did it. And since 
he did not pursue a very advisable 
course, I will tell you how he made 
part of it lest \-ou too fall into such 
a fearful dilemma. It was said when 
he went to church he sat there all 
'the time thinking how to make mo- 
ney. And no doubt he studied out 
many plans how to add a few more 
dollars to his earthly treasure. Such 
persons sometimes want a cloak of 
religion or they would not attend 
church at all. Such people seem to 
think but little about their future 
salvation. Perhaps they think that 
after they have grown rich in this 



world's goods they will attend to 

their soul's salvation. Bat Christ 

iek first the kingdom of 

heaven, and 1 will add all these 

things unto you." God will never 
forsake the righteous but if they 
will only put their trust in him he 
will bless them with such things as 
will sustain their mortal bodies while 
here in this world. But many seem 
to think differently. I have heard 
men say that it is impossible for 
man to withdraw his affections from 
off the transitory things of life and 
place them in Heaven as God has 
told him. But I believe no such lo- 
gic. When man's will is brought in 
subjection to the will of God he will 
place his affections just where God 
has told him to. Man of course 
must earn his bread by the sweat of 
his brow. He must sow if he ex- 
pects to reap. But when a man gets 
it into his head that he is going to 
earn something more than a living 
he is not going to thirst very much 
after righteousness, but he is going 
to lust a good deal after unrighteous- 
ness. Food and raiment are all that 
are necessary in this life. God gives 
us our existence in this world that 
we may prepare ourselves for the 
one to come. It is here in this life 
that we labor to obtain a home in 
heaven. If we labor for anything 
else, the very things that God has 
blessed us with will prove a curse to 
us. God has given us an immortal 
soul, but if we spend all our time in 
pampering our mortal bodies we will 
get no home in Heaven, for the soul 
will be left unfed. We have here 
the privilege of securing happiness 
for the soul to a never ending eter- 
nity. Of how much more impor- 
tance is the soul then than the body. 
Many like Dives of old who fared 

sumtuously every day think they 
have all that mortal man has need 
of. But they are poor, blind, wretch- 
ed and naked, and the Lord's coun- 
cil to them is " buy of me gold tried 
in the fire, that thou mayest be 
clothed, and that the shame of thy 
nakedness do not appear; and an- 
noint thine eyes with eyesalve, that 
thou mayest see." 

There are people who are called 
poor who are not poor; and there 
are poor who are not called poor. 
Lazarus was called a poor man and 
Dives was called a rich man. But 
Lazarus was the rich man and Dives 
a poor man. 

It makes no difference how poor 
a man is in this world's goods if he 
is in possession of the spirit of God 
he is one of Heaven's rich men. For 
when the human heart is in posses- 
sion of the spirit of God, let afflic- 
tions and persecutions arise and the 
soul will not cease to thirst after 
righteousness but will delight itself 
in the statutes of the Lord. Job 
when sorely afflicted desired and 
loved to go forward in the service 
of his Master for he says " when he 
hath tried me, I shall come forth as 
gold. My foot hath held his steps; 
his way have I kept, and not de- 
clined. Neither have I gone back 
from the commandment of his lips; 
I have esteemed the words of his 
mouth more than my ordinary food. 1 
Job. 23: 10, 11, 12. 

Here we have just such a charac- 
ter as God wants his servants to be. 
Job was one of God's faithful as well 
as patient servants. When he hath 
tried me I shall come forth as gold. 
O what a hope of immortality ! 

Here we have a character whose 
soul was fed with the bread of eter- 
nal life, a man who had wealth 



heaped upon him. But who had his 
riches turned to poverty, bis family 
taken from time to eternity and his 
body covered with disease and afflic- 
tion. "Yet in all this Job sinned 
not." Satan done all within his 
power to t^et him to curse his maker. 
Could he have done anything more 
he would have done it. Could he 
have entered the pearly gates of 
Heaven and destroyed his mansion 
in glory, he would have done it. 
But God will not suffer satan to 
cheat one of his faithful servants 
out of Heaven. Satan cannot cheat 
one person that is willing to be led 
by the Spirit of God. But if we are 
only faithful in his service, he will 
not suffer us to be tempted more 
than we are able to bear. But if we 
want to resist temptation we must 
overcome evil with good. No man 
can do right by merely guarding 
against wrong. He might as well 
travel the broad road as to remain 
upon it and try to get every traveler 
turn back that passeth by. 

There is only one road to eternal 
misery and one to eternal happiness. 
And as we have the privilege to 
choose either let us make a good 
choice and choose the way to heaven 
and holiness, and "run with patience 
the race that is set before us." and 
when we are done with this mortal 
life, then shall the saying be brought 
to pass, death is swalled up in vic- 
tory. O death where is thy sting, 
O grave where is thy victory ! We 
will then be prepared to meet all the 
righteous in Heaven, who shall hun- 
ger no more, neither thirst any 
more; neither shall the sun light on 
them, nor any heat. For the Lamb 
which is in the midst of the throne 
shall feed them, and shall lead them 
unto living fountains of waters; and 

God shall wipe away all tears from 
their eyes. Rev. 7 : 16,17. 

P. M. Snyder. 
De Graff, Ohio. 

For the Visitor. 


" Behold I come quickly, and my 
reward is with me to give every 
man according as his work shall 
be." Eev. 22 : 12. 

The history of the world, and of 
individual life is silently progressing. 
The scroll of eternity is teeming with 
the world's horrors, its woes, its pro- 
jects, its failures, and has engraven 
upon its pages, (never to be effaced) 
the hopes of the individual, his aims, 
his desires, his deeds of mercy, of 
sin, and the deeper hidden move- 
ments of the heart's inner world of 
thought; the anguish concealed, the 
envy, and jealousies secretly cherish- 
ed, the imagery obscene gloried in, 
the deep heart curses unrepented of, 
the sinner's transient sense of relief 
in rejecting the word of God, the 
chocking down, and stifling ot the 
voice of conscience; the heart burn- 
ings and strife of private, and of 
neighborhood broils; the voice of 
slander and the slanderer; the pam- 
perings of appetite, the greed of 
gain, the sins of extortion; the con- 
cealed advantages of business pur- 
suits; the lie all: all are entered 
upon the records of eternity. And 
more fearfully still, engraven on the 
tablets of the soul, sufficient of itself 
it is, to swoon the spirits of the sub- 
jects of woe, and start unbidden the 
silent tear — the twin sister of the 
voice of woe. Its dark, dreadful 
reality, will call forth no song, and 
will jubilee none of all the inmates 



of death's deep cavern, nor in all 
the realms of despair will there be 
found one who will glory in the 

But the memoirs of Heaven have 
their brighter, with a hotter view; 
the hope of the pious of every age, 
their longings tor home, their de- 
liverance from sin, their many un- 
expressed and inexpressible heavings 
of a sin stricken heart, and the re- 
grettings of life's follies thrown ever 
and anon into the foreground of the 
soul's vision, their secret wrestlings 
— Jacob like with omnipotence for 
a blessing; their anxieties to pre- 
serve well the honors of their birth 
ri<jht, their desire of becoming more 
holy, more worthy of the high hon 
ors due the pure in heart, their self- 
denying labor of love, in relieving 
the distressed, and comforting the 
broken-hearted, as also the sense of 
injustice, and of wrong silently en- 
dured, for the honor of Christ, their 
exemplar. These, ah these ! — to the 
confusion of the enemies of the cross, 
and despisers of God, will in all their 
portentous reality, be approved of, 
and rewarded by a just, but com- 
passionate judge, with the unfading 
glory, and increasing joy of the re- 
deemed. These heart movements, 
and emotions of the born of God, 
and humble followers of Calvary's 
sufferer, are treasured up as jewels 
to grace the diadem of the Master: 
nothing ot all their labor, their toils, 
their watchings, patience, sorrows, 
pleadings, crucifyings of self will be 
lost. According as is their work, 
their reward will be. 

Further: Christ is represented in 
the text as waiting, and waiting with 
intense desire to be present with, 
and take part in the great struggle 
occupying the world's mind, and the 

hope which his people cherish, — re- 
presented as waiting — standing all 
night, aud, oh, what a night, — until 
his locks are wet with dew. Bat 
what if this waiting, only the more 
positively assumes the fact, that Ho 
is thus present and interweaving His 
sovereign majesty and power, into 
the fabric of society; not in tho 
sense of perfecting the world's fabric 
and of giving it mold and character; 
but present as a power to sustain 
and comfort His people, and which 
carries with it the fact, that He is 
also present, and connected with the 
world's movement, as a retributive 
force. For what else is the goading 
of conscience. The disappointments 
and failures of this life, of business 
pursuits, of friendships, of the earth 
refusing her support, of the necessa- 
ries of life, as is frequently seen and 
known to be so, of sickness, of pain, 
of governmental disorders, but the 
retributive action of Christ upon the 
world as the world's Sovereign. And 
thus maintaining and asserting the 
rightfulness of that which is right 
by the penalties He inflicts through 
those retributive agencies, and also 
thereby giving keenness(so to speak) 
to the spiritual desires of His humble 
followers to seize the good which 
characterizes (not this world's king- 
doms) but His own glorious and 
eternal kingdom. Hispresence there- 
fore implies the letting loose of His 
spirit and power to reign subjectively 
in His children, and to reign objec- 
tively, or outwardly in the foregoing 
manner upon causes, having the 
same blessed end in view, viz. tho 
final triumphing of His power : for 
men like spoiled children will let a 
wrong go only upon having in some 
sense drank in and experimentally 
seen, and felt its direful effects upon 
themselves, or upon society. 



Bat the final triumphing of His 
power is not to be looked for or ex- 
pected under the workings of the or- 
dinary or natural retributive causes, 
and the common, softer graces of 
His blessed gospel. It will require 
an entire veiling (so to say) of the 
voice of mercy, and in some sense a 
shutting in of divine monitions, that 
the justice of Christ, as a mighty 
sovereign, may be spread over, and 
infused into the "worlds principali- 
ties, and create an intestine elemen- 
tary war, and through one last 
mighty conflicting of powers, His 
supremacy be established, and a 
clean doing away of all natural 
causes of disorders, and hence leave 
no material for the retributive forces 
of Christ's justice to operate upon; 
but only one broad eternal peace and 
quietude remain, as the long sought 
for, hoped for, and labored, and 
prayed for ending, by all the Israel 
of God. But oh how T far is this long 
sought for ending distant yet, for 
the world and the mind is repeating 
itself still. 

The circumstances connected with 
the presentation of Christ to the 
world, or birth of Christ, seemed to 
forshadow the fortunes of His gospel. 
There was at the birth of Christ 
room at the inn for the statesman, 
for the judge, for the scribe, and the 
pharisee, for the senator, for the mo 
ney changers, for the landlords, for 
the herdsman, for the merchant and 
for the representatives of the world's 
business, its fashions, its follies, its 
diplomacies, its financierings, its 
double dealing, and extensive selfish- 
ness and cruelties; but no room for 
Christ! He was crowded to an out 
of the way place. A manger gave 
him receptivity ; and things offered 
as sacrifices gathered around His 

lowly bed! Even so now; there is 
no room yet, the world is preoccu- 
pied, Christ is still waiting, though 
there is room for the representatives 
of a world's business; room for war; 
room for pride; room for the voice 
of ambition; room for the allure- 
ments of wealth, room for burning 
jealousy, room for states craft and 
political aspirations, and political en- 
gineering, room for the revelries and 
debaucheries of the devotees of Bac- 
chus, room for Anti-Christ ; but no 
room for Christ, or for the voice of 
Christ; room and time, and desire 
to conquer a world. And like Alex- 
ander find room to weep because 
there is not another world to con- 
quer ; bnt still no room for Christ, 
no time for Christ, and, alas, no de- 
sire for Christ. A world not suffi- 
cient to fill the apartment of the 
soul, but still the soul too narrow in 
its dimensions to have room for 
Christ; Christ has no guest cham- 
ber furnished in the affection of the 
soul; is not offered royal honours, 
neither permitted the rights of a 
sovereign. No place at the inn, but 
shoved to some out of the way place 
of the soul ; shoved down (so to say) 
to the place of the feeding of the 
beastly affections of the soul, as if 
to have him devoured, and crucified 
afresh he is. Guests may come and 
go, attention is given, entertainment 
is given, and chambers are ever ready 
to the bidding of wanderers, and the 
life, the power and capabilities of a 
soul, is freely bartered away in lieu 
of the feastings, which a saviour 
can give, "for His oxen and fatlings 
are killed.', and the sacrifice of king- 
ly honors and of Heaven's crown is 
readily submitted to. 

Again, Christ is represented as 
having given mercy its utmost ten- 



sion in Staying the power of his duty, we will look into it, in order to 
aroused and insulted justice, to ro- obtain a correct understanding of it, if 
strain it from being let loose upon a we can. 

rebellious race, which is ever, to say When shall we pray? The scriptures 
daring the interposition of his power, direct that men should pray always. 
but whose judgment lingereth not, That is a very natural requisition when 
and whose damnation slum hereto we consider tin object of prayer. It is 
not," and are to themselves "trea- to obtain the gratification of our wants, 
Buring up wrath against the day of and as we are wanting something every 
wrath." " The smoke of whose tor- 'moment, or always, it follows that we 
ment ascendeth forever and ever" should pray always. St. Paul recom- 

Again, Christ's waiting implies mends that we " pray without ceasing. " 
that He has enlisted all the holy I think that the true spirit of these 
sympathies of His compassionate be- 'scriptures teach an important lesson of 
ing in behalf of His greatly wronged trustful dependence on the Supreme Be- 
but trustful people, as if to draw ing, which is essential to our continu- 
them away from the storm of this ance in the exercise of faith. When 
indignation, which despisers and we apply continually to that source for 
enemies of his cross have aroused, our daily and hourly supplies, it infuses 
and to shield them under the covert into our hearts a profound veneration 
of His paternal sympathy. and affection, which is the ultimate ob- 

In all these presentations there is ject of all worship. To particularize or 
much to comfort, and reassure His specify the most important periods when 
people, and encourage them to ser- prayer is appropriate, would take much 
vice, to prayer, and perseverance, more space than could be granted us, so 
and devotion. For the fact that He but few remarks must suffice, 
is connected and dearly connected j At the begiuning of the day, appears 
with his people, sharing the sorrows to be an eminently proper time for prayer. 
of life, and of life's toils with them, In order to arm the Christian against 
should awaken on their part a cor- (the dangers of despair it is declared that 
responding desire to promote His! "sufficient unto the day is the evil 
honor publicly, and to labor for an thereof," implying that each day there 

increased degree ot personal holiness. 
S. S. Mohler. 

Cornelia, Mo. 

will be trials to contend with, foes to 
fight, and triumphs to gain. If such 
will be the case, and it is attested by 
every man's experience, conld we select 
a better opportunity than the morning, 
to invoke the help of Him who is able 
and mighty to save? It is true, we 

For the Visitor. 


It would appear at the first view to | could call on Him at the instant of dan- 
be useless to offer any suggestions on ger, but it would be an additional ad- 

prayer, as it is a duty to be observed, 
so apparent to all, yet it is possible that 
we may not pray aright, and it is prob- 
able that many do not pray aright. As- 
suming that such are the facts concern- 

vantage if we had commended ourselves 
to Him at the opening of the day. The 
faithful soldier does not wait until the 
foe falls suddenly on him before prepar- 
ing for conflict. First he places himself 

ing this very important and essentia^ under a skilful leader, and carefully pre- 


pares his armor, and when the contest 
is begun h n is prepared to fight. So we 
should humbly commend our interests to 
His care as the first work of the day. 
We do not think it essential that this 
morning service should be performed 
publicly as family worship, yet we would 
consider it a beautiful and suggestive 
scene, to witness a family trustfully and 
devoutly worshipping their Father in 
Heaven at the return of every day. If 
we could receive grace to set such an 
example before our children, or our 
brothers and sisters, we doubtless would 
reap rich rewards in this world, and in 
the world to come an exalted position in 
the immediate service of our holy king. 
At our meals we should pray. For 
this we have the example of the apostles 
and of Christ himself. In the miracle 
of the loaves He gave thanks and then 
distributed to the people. We might 
discriminate between 'prayer and thanks- 
giving if we were fond of "nice distinc- 
tion," but we have no heart for such 
work. Our prayers at the table should, 
of course, be adapted to the occasion. 
A simple invocation of God's blessing 
on His gifts before us, and an acknowl- 
edgement of the divine source from 
whence we receive them, and thanks for 
His benevolence in supplying our wants. 
This formula is all that the occasion re- 
quires, as we think, yet if any one would 
desire to prolong the services the scrip- 
tures grant them full liberty. Less than 
that would be defective as we view the 
matter. These services are appropriate 
both at the beginning and end of our 
meals. In the olden time when, as it is 
maintained, the people were purer than 
they are now (we do not doubt it) it was 
usually practiced thus. It commends it- 
self to us very strongly and betokens a 
devotional mind and heart. Yet we 
have not the example of remote antiqui- 
ty to endorse it. Neither Christ nor the 

apostles observed it thus. But we would 
remark that we should not require an 
example to justify every particular duty 
or item of worship. I refer here to the 
manner in which we exhibit the fruits 
of the spirit and not to church ordi- 
nances. Are there any brethren who 
do not observe this duty at all ? Oh, 
where is your gratitude, where is your 
faith ? Where is your light that should 
shine so that men can see? St. Paul 
speaks of a certain class of men, who, 
when they knew God, glorified him not 
as God, neither were thankful. The con- 
sequence was, they became vain in their 
imaginations, and their foolish hearts 
were darkened. Kom. 1 : 21. Eph. 5: 20, 
requires us to give thanks always, for 
all things, unto God and the Father in 
the name of our Lord. If the scriptures 
enjoins it and it is in accordance with 
the plainest dictates of reason, all of 
which is so, let us not eat another time 
without publicly offering thanksgiving. 
It appears to me almost equivalent to 
sacrilege to receive so manifest a gift, 
and that repeated so frequently, without 
a public acknowledgement of our grati- 

It is not unfrequent that we see un- 
converted persons observing this duty. 
They doubtless feel that something is 
due the Giver for his benevolence. Com- 
mon politeness probably teaches them 
that it is not respectable, or proper, to 
receive a gift without thanking the 
donor. Then how can the Christian 
who has received the Holy Spirit and 
enjoys the heavenly grace and commu- 
nion with saints and angels, receive dai- 
ly supplies of bodily nourishment, and 
feel not an irresistible impulse to express 
his thankfulness in the authorized man- 
ner? Henceforth let no one who is 
called a brother neglect this essential 
service. I would admonish such that 
their spiritual condition is lamentable 



They are in imminent danger of perish 

In the evening we are again called to 
prayer. After the toil and conflict of 
th< day is past and we gather around 
th< uniliar hearthstone to enjoy the 
conversation and society of our most 
endured and intimate friends here on 
earth, and pass in review the gifts, the 
pleasures, the profits, and the purposes 
of the day, preparatory to enjoying na- 
ture's sweet restorer, refreshing sleep, 
how very appropriate, how beautiful, 
how suggestive, how sublime the spec- 
tacle of the family, composed ot father, 
mother, brothers and sisters, and the 
strangers within their gates, uniting 
their voices in solemn, sacred melody, 
hymning praise and adoration to the 
great Father of the human family, of 
whom all in heaven and earth are 
named and uniting their hearts in humble 
petition for temporal and spiritual bene- 
fits, and praise for the mercies of the 
past. The natural inspiration of that 
solemn hour, when they prepaie to con- 
sign another day, with all its events, to 
the great tomb of the departed, in 
which every thing conspires to remind 
us of the closing scenes of life; calls 
loudly for devotional exercises and 
we should not resist them. Our evening 
worship should have its appointed hour 
even as regularly as any other duty. 
We ought to be as much inclined to ob- 
serve it, and have as much love for it, 
as we have for anything to which we 
are devoted. It will not suffice to plead 
the absence of a commandment enjoin- 
ing it. / would think that disciple's 
heart was in a very sad state who would 
search for commands which recommend- 
ed its observance. 1 would not marvel 
if he fell into the snare of the adver- 
sary. I would not be surprised if he 
Went back with Demas, " loving this 
present world." 

It appears to nae to be almost if nnt 
altogether as efficient in our progress to 
godliness, as our weekly assemblies. That 
family who scrupulously and regularly 
observes it, cannot but secure blessed 
fruits which will ultimately be of very 
great worth. All nations whether Chris- 
tian, Pagan or Mahomedan have their 
evening devotions, shall not then Christ's 
little flock be as much engaged as those 
who are without God in this present 
world ? It testifies a mournful death of 
spiritual life to neglect this refreshing 
exercise. To me it appears utterly in- 
consistent with a profession of faith. It 
argues a want of apprehension of our 
duty that will not stop there. It will 
infect us elsewhere. Some other impor- 
tant duty will be forgotten. Our lamps 
will grow dim, by degrees, until the light 
in us will be darkness, and oh ! how 
great will be that darkness ! The dreary 
gloom of the world will grow darker 
still, until faith or light will scarcely be 
found on earth. Then cometh the end. 

But the brother or sister says, they 
cannot conduct family worship. Say 
not so. No eloquence for learning is 
necessary, only courage to do and con- 
quer. Resolution, willingness, that is 
the power, and with that all the powers 
of darkness, all the kingdoms of the 
world cannot prevent you. God does 
not require a prayer composed according 
to the rules of grammar. It is the sacri- 
fice of a broken spirit and contrite heart 
he has promised to accept. A vast ma- 
jority of the effusions called prayers now- 
adays have no more virtue or efficacy 
than a composition of a ten-year-old 
school girl. Do not expect then or de- 
sire to please the corrupt ear of man, 
but address your words and thoughts to 
God, who delights to accept and answer 
the petitions of the poor and lowly. 

I would be glad to hail the day when 
the family altar will be found in every 



brother's and sister's house, and the 
voice of prayer and praise will be heard 
in every Christian household. Then we 
would be equipped in a large measure 
for the conflict of life, for the inter- 
course with this evil world. Then we 
would have fewer backslidings to record, 
and less lukewarmness to mourn. Our 
places of public worship would be more 
dear and precious to us, our seats there 
would not be so often vacant. Our 
church meetings would be fully attended 
and more love and forbearance would be 
seen among us. To conclude my re- 
marks on this point I would not hesitate 
to say that a profession of religion with- 
out family worship is inconsistent and 
a very good and reliable evidence that 
our hearts are not right in the sight of 

At our places of public worship prayer 
is required. The directions are " first of 
all make prayers, supplications, and giv- 
ing of thanks" &c. Public worship is 
a body of christians worshiping collec- 
tively, and it is necessary that it be by 
the cooperation of every member present. 
Its benefits will only be enjoyed by those 
that actually engage in it. The blessings 
resulting from it are not bestowed pro- 
miscuously, but on those only whose 
hearts are employed in the work. It is 
commonly expected that the officiating 
member will perform all the work, but 
in my opinion, that is far from the de- 
sign of these services. The minister is 
the proper person to pray audibly, but 
every christian should pray earnestly in 
his heart, while the minister prays pub- 
licly. He need not always express the 
sentiments of the public prayer, though 
that would be well, but we all have our 
individual wants to supply, yet when 
the solemn service is concluded let every 
member join with a full, clear voice in 
the close of the prayer. Let "Amen," 
so be it, Lord, be endorsed by every mem- 

ber, so that the world may see that we 
are united. I suppose they do say it in 
their hearts, but it would be much better 
if the voice of every one could be heard, 
both men and women What earnestness 
and zeal it would evince to the uncon- 
verted. You then could say to your 
friends and neighbors, come and see our 
zeal for the Lord. I believe that in the 
days of the apostles and primitive 
Christians it was so. We can infer as 
much from 1. Cor. 14: 16. Jerome, 
who flourished in the 4th century, say? 
that "at the conclusion of every public 
prayer that united Amen of the people 
sounded like the fall of water or the 
noise of thunder." Such should be the 
case now, whenever Christians pray. If 
so, more attention would be given to the 
public prayer, as no one would say amen 
to what he bad not heard, and it would 
prevent the thoughts from disorder and 
confusion, and also serve to keep those 
awake that are in the habit of sleeping 
during that solemn time. It would 
greatly encourage the minister to see 
such an evidence of devotedness, such a 
manifestation of spiritual life. Probably 
it would save him the mortification of 
failure often. " Like begets like," and 
when he feels the great weight of souls 
hanging about him, and the tempter 
striving against him with all his power 
and malignity, the zeal and fervor of his 
brethren and sisters would be a great 
and welcome support to him. 

There is but one class that would op- 
pose it, and that is the unbeliever, the 
unconverted. But what of that? Sup- 
pose they did lau^h and jeer ? Would 
it affect the sincere disciple of Him who 
suffered the scoffs and ridicule and cal- 
umny of a wicked and perverse genera- 
tion, in-order to open the closed and 
barred gates of Paradise to us ? I verily 
believe it would have a salutary effect 
on our cause. The people would see 



that our hearts were engaged in the 

work, and they would testify that we 
were devoted to our profession, both in 
ftiith and works. It would be well if 
the ministers of the different congrega- 
tions would assist their members to re- 
form in this matter. Let them recom- 
mend it, and urge it, and encourage 
each other in observing it, throughout 
the fraternity. Let the members talk 
to each other about it and mutually re- 
solve at their next meeting and ever af- 
ter, to observe it. At the time of meet- 
ing let every member draw as near as he 
can get to the speaker's stand and atten- 
tively listen to every word he speaks, 
and during prayer, to every sentiment 
ha utters, and at the conclusion break 
forth in a fall, clear, unmistakable 
amen. What a refreshing, enliveuing 
effect it would have. The practice of 
many professors of saying amen fre- 
quently during the prayer is not com- 
mendable, though many worthy mem- 
bers do it. To say it mentally would be 
sufficient, and it would prevent a near 
approach to disorder which some con- 
gregations, and especially ministers, have 
fallen into. It is written in Deut. 27, 
that at the conclusion of the curses in- 
voked on certain offenders all the people 
were commanded to say amen. That is 
an evidence of the approval of God. 
The first Christians observed it. Let us 
hear the call of duty and restore so pro- 
fitable a practice to the church. 
[to be continued.] 

For the Visitor. 


" And if a man also strive for mas- 
teries, yet is he not crowned, except 

HE STRIVE LAWFULLY." 2. Tim. 2 : 5. 

It seems that Paul in writing the 

above words to Timothy wishes to 

convoy some remarkable idea relat- 
ing to the christian warfare or race. 
Fie seems to hold forth the idea that 
there is a crown to be won, and 
further stating in unmistakable lan- 
guage, that the crown follows lawful 
striving only. I shall in comment- 
ing upon the above subject try in 
my weakness to make as simple a 
use of it as possible. First I shall 
try and understand the literal mean- 
ing of Paul's words, and then make 
a spiritual application. For I think 
it becomes us as christians not only 
to " know " ourselves, but also the 
things with which we are daily sur- 
rounded. For says Christ, "If I 
have told you earthly things, and ye 
believe not, how shall ye believe, if 
I tell you of heavenly things"? 

I. We notice that striving must 
precede the mastery. Now we know 
from the facts of the past as well as 
the present that striving is optional. 
Persons can either enter the circle 
and take part in the race, or, attend 
merely as spectators. This appears 
to correspond well with our free wiil 
agency. As Joshua said unto Israel : 
" And if it seem evil unto you to 
serve the Lord, choose you this day 
whom ye will serve ; whether the 
gods which your fathers served that 
were on the other side of the flood, 
or the gods of the Amorites, in whose 
land ye dwell : but as for me and my 
house, we will serve the Lord." 
Joshua 24 : 15. Although Christ 
tasted death for every man and 
placed all mankind within the reach 
of salvation, yet it remains for us to 
"choose" whom we will serve: God 
or mammon. "VYe have already hint- 
ed that there are two classes of per- 
sons taken into consideration. Com- 
petitors or those who do strive, and 
spectators or those who do not strive. 



1. I shall notice some of the char- 
acteristics of those who do not strive 
They make no preparation to com- 
pete. This seems reasonable for they 
do not intend to enter the circle and 
participate with those who strive, 
hence no preparation is necessary. 
But they generally attend, through 
curiosity. And how man} 7 indeed 
attend church in these our latter 
days, not to be taught the ways of 
peace, not to be edified in the divine 
life, but for no other purpose than 
"to see and to be seen," and perhaps 
occasionally, " to hear some new 
thing." There seems to be a privi- 
lege given to spectators, however, 
which they are vqyj ready to accept. 
It is that of speculating upon the 
chances of others. In fact this seems 
to be the employment of many spec- 
tators at our modern races. But 
sinners are not so consistent. They 
will not stop at speculating upon 
the chances of those that are in the 
church, but will even take them- 
selves into consideration, and specu- 
late upon their chance for the crown. 
Notwithstanding they speculate up- 
on their chances, they do not enter 
the circle. Hence just as natural as 
effect follow cause, they should have 
no idea of being crowned. Yet some 
indeed are foolish enough to expect 
it. And if any of my readers are 
thus minded I ask you in love to 
think upon your way. For says 
Jesus: "Except your righteousness 
shall exceed the righteousness of the 
scribes and pharisees ye shall in no 
case enter into the kingdom of 
heaven." Then since such cannot 
enter into the kingdom of heaven it 
becomes us to inquire where they 
shall take up their abode. Upon 
this point hear the Eevelator, "And 
whosoever was not found written in 

the book of life was cast into the 
lake of fire." Bev. 20: 15. Again, 
"But the fearful, and unbelieving, 
and the abominable and murderers, 
and whoremongers, and sorcerers, 
and idolators, and all liars shall have 
their part in the lake which burneth 
with fire and brimstone : which is the 
second death.'' Eev. 21 : 8. Then dear 
reader if you have not made your 
peace with God hasten to do so, that 
you may be found standing xcithin 
the circle as a valiant soldier. "When 
the Lord Jesus shall be revealed 
from heaven with his mighty angels, 
in flaming fire taking vengeance on 
them that know not God, and obey 
not the gospel of our Lord Jesus 
Christ, who shall be punished with 
everlasting destruction from the pre- 
sence of the Lord, and from the glory 
of his power." 2. Thes. 1 : 7—9. 

2. Those who do strive. Now as 
touching those who do strive we no- 
tice that in order for them to enter 
the circle with the expectation of 
gaining the mastery, that a special 
preparation is necessary. And with- 
out such preparation defeat is inevit- 
able. And just so with those who 
enter the church, unprepared, un- 
qualified, will fail to " overcome." 
But some inquiring reader may ask 
what preparation is necessary for 
me to enter the church with a hope 
of gaining the mastery ? My simple 
answer is, 1. you must exercise a 
living faith in the Lord Jesus, for 
says he " Ye believe in God believe 
also in Me." And he that would 
come to God acceptably " must be- 
lieve that He is and that He is a 
rewarder of all them that diligently 
seek Him." "For all that is not of 
faith is sin." 2. You must repent of 
all your sins. The Prophet hath 
said, " Let the wicked forsake his 



way, and the unrighteous man his 

thoughts, ami let liim retnrD unto 

p ' 
the Lord, and He will have mercy 

upon him, and to our God, for He 

will abundantly pardon." Isaiah 55: 
7. M And God saw their icorks, that 
they turned from their evil ways." 
Jonah 3: 10. And after having fully 
repented — " crucified the flesh with 
the affections and lusts," you arei 
thou prepared to comply with the 
third prerequisite — ''be baptized' 
for the remission" of your sins 
whereby you have the "answer of j 
a good conscience toward God," and 
made an heir of grace. Then, dearj 
reader, let us take warning and be, 
no less zealous in our preparation to 
take part in the christian race, than ! 
those who take part in the race fori 
i "corruptible crown." For I fear 
Mat the same words which Jesus 
make eighteen hundred years ago 
*re applicable unto this present ge- 
leration. He said " For the children 
)f this world are in their generation 
viser than the children of light." 
\.nd Paul also affirms to the Corin- 
hian brethren that " Every man 
hat striveth for the mastery is tem- 
perate in all things. Now they do 
t to obtain a corruptible crown, but 
re for an incorruptible." 1 Cor. 9 : 
5. But we must go on with our 
abject. We notice that competitors 
7ho strive for a specified prize, all 
nter the same circle. This appears 
d me to be very applicable to the 
hristian church. Christ labored that 
-iere might be a oneness among the 
eople of God. This He taught, and 
>r this He prayed. In that remark- 
ble prayer recorded by St. John, 
e gives us convincing reasons why 
e should all be in the same circle 
•church. For says He, "That they 
1 may be one; as thou, Father, art 

in Mo, and I in thee, that they also 
may be one in us: that the world 
may believe that thou hast sent me." 
St. John 17 : 21. A hint to the wise 
is sufficient. Again all have an equal 
chance in the race. And indeed if 
it was not so I would see wherein 
the honor of gaining the mastery 
was. Now this being the case with 
the regulations of men, how much 
more so with the regulations of the 
all wise God. And since all have an 
equal chance, so also all start at the 
same time, in the same direction, for 
the same place. But as Paul says, 
"Know ye not, that they which run 
in a race, run all, but one receiveth 
the prize?" And just here I would 
say that Paul's admonition to the 
christian pilgrim, is the best that I 
can give : " So run that ye may ob- 
tain." In striving for a corruptible 
crown the experience of others 
teaches us that their success depend 
not only upon their own exertions 
but also upon the failure of others. 
This no doubt many of my readers 
will bear testimony to. But while 
we have been trying to notice the 
coincidence of the literal and spiri- 
tual strivings, we will also notice 
seme of the differences, or rather 
wherein the christian race is supe- 
rior. In the christian race all need 
not start at the same time. But 
"To-day if you hear His voice har- 
den not your hearts." To day is the 
day of salvation. All need not gtart 
from the same place. " But in every 
nation he that feareth Him, and 
worketh righteousness, is accepted 
with Him." Neither can your suc- 
cess depend upon the failure of Oth- 
ers. Your gaining the mastery de- 
pends greatly upon your own exer- 
tions. And this will only add to 
your felicity and joy when you ba^ e 



gained the mastery — even the sane- 
tification of your souls. But again 
the triumph is only at the end of 

the course. Competitors do not ex- 
pect the prize until the}' have reach- 
ed the place for which they started. 
So with the Christian who looks 
forward with bright anticipations to 
the end of his course which is death. 
Looking as did that venerable apostle 
who penned th9 words of our sub- 
ject, just at the close of his career 
upon earth. He said, ' For I am 
now ready to be offered, and the 
time of my departure is at hand. I 
have fought a good fight, I have! 
finished my course, I have kept the; 
faith : henceforth there is laid up ior! 
me a crown of righteousness, which 
the Lord, the righteous judge, shall, 
give me at that day: and not to me| 
only, but unto all them also that, 
love His appearing." 2. Tim. 4 : 6 — 8. 
II- The mastery must precede the 
crown. As regards the crown it is a gift 
and must be ivon, not bought. Hence 
spectators do not expect it. Hence also 
its bestowal is conditional. Literall}' 
where there is a crown to be won there 
are generally conditions upon which it 
can be obtained. And unless those con- 
ditions are complied with it would be 
folly indeed to expect it. Some of the 
conditions which we would briefly notice 
are as follows : First the victor must be 
a competitor. He must be tcithin the 
circle. This, however, does not suit 
some very prevalent ideas in these our 
latter days. Yet let God be true though 
every man be a liar. Second he must 
consent to come on a level with others. 
This compares beautifully with the plan 
of salvation. For says Jude "I gave 
all diligence to write unto you of the 
common salvation. The rich may come 
down, the poor may be raised up, and 
every one esteem his brother above him- 

self: hence we should have such a de- 
gree of common sense religion that would 
enable us to obey the apostolic instruc- 
tion, "rejoice with them that do rejoice, 
and weep with them that weep." And 
especially not to mind " high things but 
cmdescend to men of low estate; be not 
wise in your own conceits." And, oh! 
dear reader how this should stimulate 
us to our duty toward God, and toward 
one another, that the poor can have 
"the gospel preached unto them" as 
well as the rich ; that all can be brought 
into one fold, and one be as the other — 
" like minded." Third he must strive. 
No one can win the prize without first 
striving for it. It would seem very 
strange indeed to hear a man (that was 
compos mentis) say he expected to re- 
ceive a prize at any of our modern J 
races, without making an effort for it.1 
Yet it is no new theory nowadays toj 
hear persons assert that we are not saved) 
by works, but by faith, and faith alone. j 
True " We are saved by faith," but the 
faith that saves is not a "dead faith 
being alone," but of such a nature that 
will prompt us to " work out our soul's 
salvation " by ever doing those things 
which Jesus the great Bishop of our 
souls has commanded us, knowing as wa 
should that we are happy if we do thei 
Hence it follows of necessity that thei 
can be no mastery without striving 
Fourth he must "strive lawfully." Noi 
as regards the lawfulness of earthlj 
strivings Paul says, "Yet is he 
crowned except he strive lawfully." 
seems to indicate that a person might 
strive and even gain the mastery, yet, 
not lawfully. This may happen in a 
worldly sense, men may gain the mastery 
and receive a crown, even too, by un- 
lawful striving. There may be decep- 
tion', bribery, or some unlawful act upon 
the part of the victor and thereby gain 
the mastery and receive a crown. But 



christian reader reflect, pause and ponder 
well whether your striving has been ac- 
cording to the gospel* For by the gospel 
it will be determined, if not determined 
now. For says the author and finisher 
of our faith, " The word* which I speak 
shall judge you in the last day." For 
after we have become the professed fol 
lowers of Jesus it may happen unto us 
(if we are not very careful) according 
to the true proverb, " The dog is turned 
to his own vomit again, and the sow 
that was washed to her wallowing in the 
mire." "For after they have escaped 
the pollutions of the world through the 
knowledge of the Lord and Savior Jesus 
Christ, they are again entangled therein, 
and overcome, the latter end is worse 
. with them than the beginning." 2. Pet. 
) 2 : 20. And we are told also by the 
) great "Prophet," that there will be de- 
ception practiced by those who are with- 
in the circle. " For there shall arise false 
Christs, and false prophets, and shall 
show great signs and wonders ; insomuch 
that, if it were possible, they shall de- 
ceive the very elect." St. Matt. 24 : 24. 
Then let us be careful, very careful, that 
we be not deceived, neither deceive our 
own selves, but rather with prayerful 
Ihearts look into that "perfect law of li- 
berty" and determine for ourselves 
jwhether our " practice " is in accordance 
with the " rule." But we must hasten 
|on and notice the fifth and last condi 
jtion. He must gain the mastery. There 
jare in almost all strivings some who fail 
!to compete or attain unto that degree of 
proficiency which wonld enable them to 
" overcome." Man seems to be liable 
to failures and disappointments in this 
present life. As we have already said, 
!" All run, but one receiveth the prize." 
iHence only one can gain the mastery in 
temporal sense. But here again the 
christian race is far superior to all others 
For while those who strive for a corrupt- 

ible crown, all strive " but one receive th 
the prize." But not so with the chris- 
tian race, for they all may compote, all 
gain the mastery, and all receive a 
" crown of righteousness." Now as 
concerning the mastery — the sanctifi- 
oation of the soul, the body must be 
kept "uuder" and brought "into sub- 
jection to the will of God" "For all 
that is in the world, the lust of the flesh, 
and the lust of the eyes, and the pride 
of life, is not of the Father, but of the 
world." " And this is the victory that 
overcometh the world, even our faith." 
For if we are only faithful to our calling 
we shall overcome, as the apostle has 
said, "In all these things we are more 
than conquerors, through Him that loved 
us." Hence the necessity of giving our- 
selves up into the hands of " Him that 
loved us." " For we wrestle not against 
flesh and blood, but against principali- 
ties, against powers, against the rulers 
of the darkness of this world, against 
spiritual wickedness in high places." 
Eph. 6 : 12. Then, christian reader, if 
you would attain unto a holiness of 
heart, you must put on the " whole ar- 
mour" of God, and as Paul says, " La- 
bor striving, according to His working, 
which worketh in me mightily." Be 
courageous. " Fight the good fight of 
faith, lay hold on eternal life, whereunto 
thou art also called, and hast professed a 
good profession before many witnesses." 
1. Tim 6 : 12. Be persevering, "Where- 
fore seeing we also are compassed about 
with so great a cloud of witnesses, let us 
lay aside every weight, and the sin which 
doth so easily beset us, and let us run 
with patience the race that is set before 
us." Heb. 12 : 1. And with him of 
yore who said, " I press toward the mark 
for the prize of the high calling of God 
in Christ Jesus." Then having done all 
to stand — having overcome the world 
as did our worthy " Head " you will re- 



ceive the crown of eternal life, and be 
admitted "into- everlasting habitations." 
For, "To him that overcometh will I 
grant to sit with Me in my throne, even 
as I also overcame, and am set down 
with my Father in his throne " Rev. 3: 
21. u He that hath an ear let him 
hear," for there can no mistake occur in ' 
the awardal of the " crown " 

John Ztjck. 
Claylick, Pa. 

For the Visitor. 

Experience of an Ex-Editor. 
" Is the Church of the Brethren pre- 
pared, ready and willing to sustain three 
or four different periodicals at one and 
the same time ?" is a question with many 
dear old and experienced brethren, some 
expressing a fear, "that the future unity 
and prosperity of the church at large 
might be involved, more or less, in the 
final result of such an extensive under- 
taking." We have therefore been called 
upon and requested by brethren who are 
somewhat personally acquainted with our 
experience as an old ex editor and prac- 
tical printer, to give our views on this 
subject through the columns of the Gos- 
pel Visitor. Our personal acquaintance 
and intercourse with the brotherhood at 
large is altogether too limited, to answer 
so all important a question upon which 
the "future unity and prosperity" of 
the whole church might rest. If, how 
ever, our experience and observations of 
an editorial career of some 25 years, 
and our former personal knowledge and 
acquaintance with the actual results of 
various religious publications in Protes- 
tant churches will u throw any light on 
this subject" — as intimated by some of 
the inquiring brethren — we will give 
our experience and observations for the 
benefit of all who feel interested on this 
subject; but we must leave more able 

and better acquainted brethren with the 
whole church, answer the above question 
with such friendly advise and timely 
caution as the interest and wellfare of 
the church, in their better judgment, 
may seem to require. To avoid the 
charge of egotism we must necessarily 
impart our experience incognito. 

At the age of fourteen years we en- 
tered upon an apprenticeship in a newly 
established and quite extensive religious 
publication office that had the great ad- 
vantage of some three or four hundred 
itinerant ministers as regular traveling 
agents to secure subscribers to their 
periodical and the sale of their printed 
books, publications, &c. Before the 
er m of our apprenticeship was half ex- 
pired, the board of publication was 
deeply involved in debt, and the wholt 
concern proved a failure, and the office 
was turned ofer into the hands of a po- 
litical editor. We then entered as a 
journeyman-printer into another religious 
publication office — quite a popular non- 
sectarian periodical — which also proved 
in a short time a failure; whereupon 
we entered upon a collegiate course, but 
at the close of the first term, and before 
we were 20 years old, we became the 
proprietor and editor of two (English 
and German) political papers. And al- 
though young and inexperienced, as we 
then were, we raised the " political 
whirl- wind" so high that we had in a 
short time some five thousand subscrib- 
ers to our two papers, which in those 
days was considered quite an extensive 
circulation. Our extraordinary success 
pro bono publico induced us to start and 
publish a third paper in another county; 
and complimentary resolutions upon re- 
solutions were adopted by both county, 
state ,and national conventions, hailing 
us as u the fearless and independent 
champion of equal rights, and the su- 
premacy of law, order, &c. This ought 



to have been sufficient to have satisfied editorial chair of quite a popular chureli 
the most factious ambition of any njo.i organ in the east, and we were urged 
dem editor. But we were called upon upon to take part and assist him in his 
by the Btate executive committee to start 'laborious lab >rs and undertaking — But 

and publish a fourth publication at the 
seat of government of our native State. 
The political power which we wielded as 
proprietor and editor of four influential 
papers secured us soon the election of 
6tate-printer, and we become the ac 
knowledged founder aud organ of a suc- 
cessful party organization, and confiden- 
tial adviser and counsellor of sage sena- 
tors, governor and other statesmen rais" 
ing from a poor orphan and printer 
apprentice boy to the "highest pinnacle 
of political fame in the editorial chair." 
All this, however, proved WORSE than 
vanity ! The fate of all great editors 
and politicians was our inevitable doom 
— hors de combat in a perfect political 
coup de grace of both means and power, 
honor and profit ! 

Chagrined at our failure and defeat — 
disgusted at the "political whirlpool" 
of our native state — we renounced for 
ever all politics, and retired into an ad. 
joining state, and commenced a Rural 
Periodical, with a view to innoculate the 
" morus multicalus" fever which raged 
so high in some parts of the United 
States, in 1839 — 40, and which proved 
another grand failure, and we retired 
into private life. But in a short time 
we were again called out from our quiet 
retreat as an " exploring missionary " 
on the northwestern frontiers, and in 
connection with a younger brother who 
was engaged in the same mission on the 
southwestern frontiers, we commenced 
the publication of a missionary periodi- 
cal, to promote the cause of Home Mis- 
sions — but even this more nobe enter- 
prise proved again, in a short time, an- 
other failure! And our brother and 
copartner, who was also a practical 
printer and editor, was called into the 

"a burned child, dreaded the fire." — 
Our experience and observations taught 
us to foresee and forewarn another fai- 
lure, as the inevitable result of such en- 
terprises. Aud we never knew or heard 
of a religious periodical that was self- 
supporting, or could be sustained with- 
out extra contributions, or great sacri- 
fices of its editor or publisher. And if 
three or four periodicals can be sustained 
at one and the same time by the brother- 
hood, without extra contribution, or the 
sacrifice of its editors and publishers, 
they can do more than the rest of the 
world. — Such is the experience and ob- 
servations of an old 

Ex Editor. 

For the Visitor. 


In both our religious journals I find 
he terms " Old Brethren " and " Young 
Brethren, 7 ' used in rather a stigmatiz- 
ing tone, very much to our regret. Who 
are the "Old Brethren?" Is it not 
our whole fraternity ? 1 remember when 
I first joined the church that I was told 
that I now belonged to the Old Breth- 
ren. This, at least, is the title by which 
our fraternity is known in some States. 
So when any one speaks unfavorably of 
the old brethren he derides the whole 
church, including himself, if he is a 

But who are the "Young Brethren ? " 
Is it that portion of our members who 
are young in years ? If so, will some 
one inform us how many years, months, 
days, &c, old a young brother must be 
before he becomes an "old brother ? If 



there are really such two classes of mem- 
bers there must be a line of demarka- 
tion somewhere, and who will fix the 
standard and point out the line ? Or 
does the term "young brethren" apply 
only to such as have lately come into 
the church ? If so, how long must they 
be in the church before they are old 
brethren ? I remember hearing an old 
brother in years say he was born only 
two years ago, hence was a mere child. 
Now, dear members, let us not offend 
these u little ones," and let him who 
does it remember that "it were better 
that a mill-stone were hanged about his 
neck and he be cast into the sea." 

Dear brethren, let us use no party 
names, lest we create a party spirit, and 
divide the church into parties, which 
has proved such a curse to some other 

I also notice a very frequent quota- 
tion of the passage, "Ye younger, sub- 
mit yourselves to the elder" — a very 
good advice when used in the proper 
connection with what follows in the same 
verse, Peter 5: 5, but very much out of 
place when used by those who would 
" lord it" over God's heritage. Then it 
reminds us so much of that thread-bare 
text so much used here in the South — 
''Servants obey your masters" — also a 
good text when not equally abused. 

I have often heard our preachers say 
that when Satan quotes Scripture he al- 
ways leaves some out, as illustrated in 
the case of our first parents, and of Christ, 
when they were tempted by him. 

The above quotation, when given in 
full, is — "Ye younger, submit your- 
selves unto the elder : yea, all of you, 
be ye subject one to another, and be 
clothed with humility." 

Dear brethren, let us endeavor to 
"esteem others more highly than our- 
selves," and to "let him who would be 
chief to become servant of all." Above 

all, let us strive to be one, and forbear 
to use any terms that might injure the 
feelings of members, or cause divisions. 
Let us rather strive to be one. 

S. Z. Sharp. 

For the Visitor. 


" And the fourth angel poured out 
his vial upon the sun; and power 
was given unto him to scorch men 
with fire. 

"And men were scorched with 
great heat." Rev. 16: 8—9. 

Astronomers tell us that a magne- 
tic light, from the sun, is approach- 
ing the earth, that it has stretched 
out forty five millions of miles al- 
ready, and that it will reach the 
earth one year hence. If their sup- 
position concerning its approach be 
correct, we may look for a startling 
display of the power of God very 
soon ; if they are not correct in their 
calculation of the time of its ap- 
proach, we may wait some years 
before its immediate influence will 
be felt upon our planet. It is cer- 
tain, however, that such a body of 
light does exist between us and the 
sun; and should it reach us it is 
equally certain that the earth will 
melt away like a ball of wax, held 
to a candle, unless Providence inter- 
venes and saves our globe by a stu- 
pendous exhibition of power. When 
we read the verses of Revelation, 
which head this article, we can 
scarcely doubt that an event of the 
nature described above might come 
to pass ; though it may not end in 
the destruction of the world for 
many years. 

We will here leave our readers to 
meditate upon what we have writ- 
ten ; our purpose has been accom- 
plished, and we lay down the pen 
with pleasure. S. JTonson. 



To our Common Brotherhood. 

The position in which I stand be- 
fore you in connection with the un- 
pleasant circumstances growing out 
of the introduction of a reporter at 
our last Annual Meeting demands 
an explanation from me. First, be- 
cause I fee] that I am grossly mis- 
represented; and Secondly, because 
the matter seems to be mysterious 
in the minds of a number of breth- 
ren who have communicated to me 
upon the subject. I have received 
communications relative to it from 
Tennessee to Michigan, some urging 
that I should have my reply pub- 
lished elsewhere, which was refused 
by the Companion, others advising 
to take no farther notice of it, be- 
cause the Standing Committee nor 
myself, though assailed, were not af- 
fected by it. So, after allowing 
myself full time for calm reflection, 
I have concluded to call your at- 
tention to a few points, and place 
before you a few facts, and so sub 
mit the whole matter to your own 
wisdom to form your own conclus- 

You have before you in the Com 
\panion, volume 5, number 45, the 
charges alluded to. In a subse- 
quent number you have a notice 
that my reply was received, but 
withheld, because of its personal 
and sarcastic nature. Why person- 
alities should be complained of 
when so freely indulged in by ones- 
self, is hard to be understood. And 
moreover, not having as much self 
confidence as some others, and 
thinking that I might not have 
been as guarded as I ought to have 
been, I submitted the reply in ques 
tion to some of our most prudent 
and cautious brethren, who pro 
nounced it altogether in plain and 

mild language, the circumstances 
considered. And had the editor of 
the Companion permitted it to ap- 
pear, it would have spoken for it- 
self, and being accompanied by my 
own name, I would have been in- 
dividually responsible. I therefore 
am inclined to the opinion, that 
there were some private reasons for 
withholding it at that particular 
time. He proposed however, that 
if a committee appointed by that 
A. M. should decide that it might 
be published, it should be forthcom- 
ing. This, in the language of a 
brother from Ohio, w T hose name I 
am at liberty to use at my discre- 
tion, "is a new subterfuge resorted 
to, to do me all the injury possible, 
and gain the time." 

First, 1 call your attention to 
what is said by the Companion: page 
796, volume and number referred to 
above, when discussing the preroga 
fives of the Standing Committee. 
The editor says, "our case had come 
up through neither, but by the re- 
quest and influence of one man, in 
ivhom we had vainly confided in as a 
friend. This is the brother whose 
name brother Wise withholds, but 
whom we call Elder B. F. Moo- 
maw of Virginia. " Here you dis- 
cover that 1 am represented as a trai- 
tor, a false friend. Is not this pretty 
personal? The question has been 
asked me, "had you entered into an 
alliance with brother Holsinger to 
support and defend him in anything 
that he should undertake;" if not, 
why the charge of treachery? But 
it appears that this was his impres- 
sion, and hence, his attempt to make 
me an accomplice, in clandestinely 
imposing upon the whole hrother- 
hood of Virginia, whom I had the 
honor to represent, as the chosen 



Superintendent of said A. Meeting, | secret, and thus the reporter was to 
a thing which would have been in ' be imposed upen the Annual Meet- 
violation of my own judgment, and ing. If indeed, brother H. supposed 
which would have been exceedingly that my friendship toward him, or 
distasteful to them, and which would ' any other person, could be carried 
have brought upon me the just rep so far as to become accessary to 
rehension of those whose servant I 'such conspiracy against the frater- 
was in this respect, and in fact, the nity which 1 love, I frankly admit 
mass of the brotherhood at large, he has mistaken me. Once upon a 
This I must do, or incur the dis- time, one Roman said to another, "I 
pleasure as it seems of one man. 1 loved Caesar much, but I loved Rome 
took the risk of choosing the latter, more." I loved brother H. much, 
hoping that he might possibly have but J loved the church more. My 
charity enough to ascribe my con- 
duct to a sense of duty, and not to 
any malignant}* toward himself. 
I must propose to notice how the 

motto has ever been and still is, 
Principia non homines, principles 
not men. You, ray dear brethren? 
discover that I in the article referred 

matter come to be brought before | to, stand charged with "conspiring 
the Standing Committee through against brother H. by prejudicing 
me. And in doing this, I must refer the minds of the brethren as they 
to a private communication from j came to my house, and then by se- 
brother H. referred to in his review cretly bringing the matter before 
in the first column of the 698 page the Standing Committee, and ob- 
of the Companion, number already taining their decision," &c. Please 
referred to. I am not insensible contrast this assertion with brother 
that it is under some circumstances Jo lin Wise's declaration contained 
a violation of the rules of courtesy in the same number of the Compan- 
to make public a private corres- ton. And as it may not be conven- 
pondence without the consent ot ient to refer to it, I will here insert 
parties, but the question arises here, it, that you may at a glance, discov- 
ought not the rules of courtesy, pat- Ur the discrepency: " At the house 

ented by men, be suspended, when of brother , (I withhold the 

personal character is involved, or >ame at present, there were a num- 
when demanded for the public good.; ber of Elders present.) Our host 
He Bays referring to said communi .informed us that brother Holsinger 
cation, "thinking brother Moomaw intended to bring a Stenographer to 
to be our friend, we apprised him of the Annual Meeting to report eve- 
our intentions, and requested him Uy thing that was said and done, 
to secure a place convenient for the Our host asked what we thought of 
purpose." We quote from said let- ' it. All spoken to, replied, it will not 
ter verbatim with the following un- | do. Question, what then shall be 
derscored: "There may be a preju- 'done ? answered (our host,) tell 
dice to a Reporter, and hence, you bother Holsinger it will not do; 
will please call him my Clerk, I will accordingly he informed brother 
write to no one else upon this mat- -Holsinger of the council of the or- 
ter." You discover that the whole Idained Elders to whom he had spo- 
matter was to be kept a profound ken. Brother Holsinger positively 



refused to bo advised in the mat- 
ter." In ihis interview with broth 
er H. in the spirit of all the kindness 
oi a brother] I tried to impress his 

mind with the impropriety of his 
course, telling him that it wouid be 
exceedingly improper, &c, to which 
he defiantly replied, that he did not 
care for public sentiment, that it was 
his privilege to mould popular opin- 
ion. It is not a little strange that 
he would complain of others exert- 
ing an influence, when he so boldly 
claims the privilege of moulding the 
character ot the whole brotherhood! 
Whether I did exert or try to exert 
an improper influence over my 
guests, I call upon them to say. If 
1 have done wrong, I want to know 
it, and I am willing that the entire 
i brotherhood should know it, and I 
; think that if shown wherein I have 
| erred, I am not too proud to ac- 
| knowledge it, and to make amends 
i Nor do I intend to be satisfied with 
myself, with any thing less. And 
l if I have done right I hope that my 
; brethren who are familiar with all 
the facts, will not be slow to de- 
| dare it. 

In the next place, I propose to 
show to you, that I did right in 
bringing the case forward as I did, 
and that the committee was fully 
warranted in acting upon it, and 
acting precisely as they did. First, 
! the fact is clearly before you, that 
the case did not come before the 
A. M. in the manner first prescribed 
by the rules laid down by the law of 

ithe church. It did not come through 
the church, not through the dis- 
trict meeting, but was suggested to 
myself privately, and I being decid- 
edly opposed to it, and acting in a 
Representative capacity, must take 
some step to defeat it, and fortu- 

nately for me, a way was provided 
in the law, so to speak, regulating 
the action of our conference, and 
that you may not bo at a loss in the 
matter, 1 here insert the article re- 
ferred to. Referring to the previous 
articles in the new regulation, we 
read as follows: ''Nothing in this 
arrangement shall be so construed 
as to prevent any brother from pre- 
senting himself before the Standing 
Committee of A. M., to offer any 
thing which cannot be brought be- 
fore it in the manner prescribed, and 
the committee shall hear his case, 
and dispose of it according to its 
judgment." This exactly meets the 
case in question in every particular, 
and fully justifies the Standing 
Committee as well as my own pro- 

With reference to the Standing 
Committee of last A. M., I desire 
further to say: it was not a self 
constituted body, neither was it se- 
lected b} r any one branch or arm of 
the church, nor by the dictation of 
any man, or set of men, but was the 
chosen brethren of the districts re- 
spectively, their qualities and quali- 
fications were well known by those 
who sent them, their duties were 
defined and understood, and they are 
responsible alone to those who sent 
them. If they have been unfaithful 
or influenced by motives other than 
the good of the cause of our Master, 
surely their constituents will de- 
tect them. If they have been un- 
faithful or incompetent, or have in 
any way given dissatisfaction, they 
will be rebuked by being passed by 
next time, and others sent instead. 
But if they have been faithful in 
their trust, and their constituents 
are satisfied with their labors, I can 
see no good reason why they should 



not be sent again, |n either do I be- 
lieve that the districts will be dicta- 
ted to, and there is no power that 
can interfere with their preroga- 
tives under our present system. 
Theirs is the exclusive right to make 
their own selection and doubtless 
they will exercise it. I want it un- 
derstood 1 hat I was not a member 
of that committee, nor do I desire 
to be of the next — nor do I expect 
to be, because I am aware that there 
are better and more suitable breth- 
ren in my district than myself. Nor 
will I take the liberty to suggest 
any business for it, or to give any 
advice, being well satisfied that in 
their united wisdom under the prov- 
idence of the great Shepherd and 
Bishop, the} T will fully understand 
their own business. May God save 
the church and establish union, 
peace and love among his children, 
is the devoted prayer of your hum 
ble servant. 

B. F. Moomaw. 
Bonsack, Va., Jan. 17, 1870. 

Defence of Standing Committee. 

As a member of that committee I feel 
it due to myself as well to my faithful 
co laborers of that committee to say 
through the Visitor that I am not one 
of the large proportion who disclaim 
having had anything to do with prohib- 
iting a report of the proceedings of the 
A. M., nor have I repented of the course 
we took in that matter. Nor do I feel 
that I have any occasion to do so, as br. 
Sharp presumes we have. But I felt 
then, and still feel, that we only did our 
duty in prohibiting one brother from 
deciding what belongs to the council at 
large to decide, and thereby protect the 
council. And I cannot thiuk that it is 
possible that many, if any, of that com- 

mittee, would now disclaim having had 
anything to do with it, when there was 
to the best of my recollection, not a 
dissenting voice. And I fully agree 
with br. Saylor and Naff that a thorough 
investigation of the matter be made, for 
there evidently is a wrong or a misun- 
derstanding somewhere. Now, brethren, 
I will say that I have for some time pur- 
posed writing souK-thing in regard to the 
inconsistent charges against the standing 
committee, but when the January No. 
of the Visitor came to hand, I read br. 
Miller's article on the same subject, and 
it was done so much better than I could 
do it that I will say no more on that 
subject, but just say I endorse br. Mil- 
ler's views. I would now in conclusion 
say with br. Moomaw, that I traveled 
considerable among the brethren since 
the A. M , and heard not one word of 
dissatisfaction only what I read in the 

John Wine. 
Beaver Creek, Va. 

Br. Garver's Proposition with a 

We have received several favorable 
responses to br. Garver's proposition. 
Br. Garver proposed to give §10 00 for 
circulating the Visitor outside of the 
brotherhood, and thus make it a meaus 
of spreading the gospel, provided one 
hundred persons could be found that 
would contribute that amount. The 
most of tho-e that have alreajy respond 
ed, wish the amount of money contribut 
ed by them for the purpose named 
above, without any regard to the number 
that may contribute. And some who 
have sent money for this purpose, wish 
us to be the agents for applying the 
money, and to send the Visitor to sucb 
persons as would be likely to read it tc 
profit. We therefore say to our breth 



ren we shall be pleased to h.ive the 
- of such persona that are not 
members of our fraternity, and who 
would be likely to read the Visitor if it 
nt to them, rmd we will send -it to 
as many such persons as the means at 
our disposal will permit. There are ma- 
ny who do not feel enough interested in 
the truth to subscribe for a Christian 
periodical, who would read one if it was 
sent to them. There are others who do 
not feel able to pay for a paper, who 
would read it if they had an opportunity 
Now we will send the Visitor gratuit 
ously to as many such as we can, and 
request the brethren to name some such 
to us. 

Iject to our next A. M. respectfully ask- 
ing that body to devise BOme means to 
meet the wants of the church relative to 
educational facilities. 

Resolved, That we ask the Middle 
District of Indiana to submit the above 
preamble and resolutions to our next A. 
M. for its consideration. 

Resolved, that we ask the editors of 
our periodicals to publish the proceed- 
ings of this meeting in their pnpers. 
Samuel Murray, Moderator. 
Daniel Smith, Clerk. 


Antioch, Ind., ) 
February 10th, 1870. j 

I According to previous notice a number 
i)f brethren met at Antioch to take into 
jonsideration the propriety of establish- 
ng a college or school among the breth- 
•en, the result of which to submit to 
aext A. M. for its approbation. 

The meeting was organized by the 
ippoin'ment of Eld. Samuel Murray, 
noderator, and Daniel Smith, clerk, 
when the following resolutions were 
Dassed : 

Whereas we feel solemnly impressed 
vith the conviction that the time has 
5ome when the brotherhood should pro- 
vide facilities for the education of our 
,|ions and daughters among us, therefore 
I Resolved, That this meeting approve 
•f the establishment of schools amongst 
he brethren where our children may 
eceive a better and more thorough edu 
ation than they can at our common 
. chool. 

Resolved, That we present this sub- 

According to promise I will give a 
brief outline of my late travels that the 
dear brethren and sisters may know the 
Lord has brought me safely through 
them all. I left home the loth of Oc- 
tober, traveled through Ohio, Indiana, 
Illinois, Missouri, Kansas, Iowa, thence 
back through Illinois, Indiana, and Ohio 
to Pennsylvania, Maryland, Virginia 
and West Va. home. Visited a large 
number of congregations of the brethren, 
attended 110 meetings, traveled 4020 
miles, was absent from home three 
months and 22 days. I formed the ac- 
quaintance of many brethren, sisters 
and relations scattered through the ten 
states in which I traveled, whom I shall 
ever remember iu terms of affection. 
My pen can not express the gratitude of 
my heart to all those who so willingly 
and faithfully attended to my necessi- 
ties. May the Lord bless them all with 
his choicest blessings and may they 
know that inasmuch as they done acts 
of love unto one of the least of " the 
brethren" they done it unto the Savior. 

I enjoyed good health all the time 
with but a few exceptions, was permitted 
to attend all my appointments but one, 
and the weather was so inclement there 
was noue disappointed at that exception 
as none turned out. Met with no serious 
accident in my travels. Surely it was 



the Lord that brought me safely through | send brethren there to confirm and 
in answer to the many prayers that weut establish those that had become obedient 
up in our behalf. Arrived at home the unto the faith, so in like manner thfi 
4th day of February and found my fa- brethren in this and every other plac« 
mily all in good health. Truly the will be diligent in puging those branche! 
Lord had a care for them also. Honor, that have been grafted into the vine thai 
praise and glory be ascribed to His holy they bring forth more fruit. And oh] 
name for His loving kindness and great how careful ought the servants of thj 
mercies extended toward us- Probably Husbandman to be, to not let anj 
more anon in reference to my mission, branches grow so high that they would 

Adieu for the present. 

J S. Flory. 
Fayettsville, W. Va., Feb. 5th '70. 

be out of reach of the pruning knife^ 
and the sap that should be for the shap. 
ing of the sweet cluster; and perfecting 
I of its deliciousness, is wasted in pro- 

*-•-»♦* 'ducing useless wood and leaves shading 

j the fruit and preventing the Sun from 
$CttJ5 Pill tfo ^lUirdtCS J having its proper effect. Yea servant! 

j be careful that you don't let the branche* 

J. Quinter. grow away from the stock but bind il 

Dear Brother in the : with the stored cord of Gospel Love U 
Lord — With feelings of gratitude and the main stem, and if you have to cli| 
thanks to God I am seated in the house some, cover the wound with the salvi 
of br. Robinson in Milford by the side made out of the precious herb callec 
of the stream called Turkey Creek, , meekness and anoint it with the pleasan 
which hath been used these several oil of love, thus the plaut will grow righ 
weeks for a bath of regeneration, and along, and all the garden of the Lon 
now this very instant yields to the de- 1 will thrive. "Awake O north wind 
mand of its creator in washing away the and come, thou south; blow upon mj 
sins of five young persons, by the word garden, that the spices thereof may Ho? 

S. S. 4 : lb\ 

F. P. Lcehr. 

of the Lord which cleanseth and puri- out 

fieth the soul in obedience thereto. 

When you understand that one of my Milford, hid. 

daughters and a daughter-in-law and a 

son-in-law are among the blessed num- Brother Quinter: Inasmuch * 
ber which yielded to the scepter of king I have been very silent, and have mad. 
Emanuel, I know you will rejoice no report to the readers of the Visitk 
with us The brother who was chiefly ( since our removal from Covington, Onio 
instrumental would blush if I should i to Missouri, in reference to the pr 
present his name before the public, Ilof a church in our neighborhood, I wil 
forbear, he is known to Him that know- : now say, that it will be one year uex 
eth all things, and that is sufficient. — j month (March) that my wife and I an 
There seems to be a shaking of the dead jour son-in-law D. M. Mohler and wil 
bones in the valley of Jeuosaphat, audi settled in the southern part of Johnso- 
Milford and its surroundings ''hath re- j County, 12 miles south of Warrensburr 
ceived the word of the Lord." Now, j where there were no members nearij 
when Samaria had received the word of j than about 18 miles, with the exceptifl 
the Lord the apostles were not slack to i of sister Roop. wife of our friend Ez 



Roop. But in a few weeks after our! terest in the prayers of our brethren and 
locating here, we were made happy bj j sisters everywhere, so that the cause of 
the coming of br. S. S. Mohlei aud fa- Christ may prosper in this western coun- 
mily, and his cousin br Ephraim Moh- Ujy, Yours in brotherly love, 
ler and family; and without mentioning John Harsuey. 

names any further, family after family 
of members have moved here until we 
now number in our immediate neighbor- 
hood 14 members. And upon Christ- 
mas day we assembled ourselves at the 

Cornelia, Mo. 

Dear Brethren : I am requested to 
say to the brethren and sisters through 
the medium of the Visitor and Compa- 
house of br. Ephraim Mohler to enter n ion that on the morning ot the 4th of 
upon the duty of organization which j last month (January) I started on a 
was attended to by the help of br. Ar- journey to Jasper Co., Mo., passing 
nold, who lives west of Warrensburg, in through St. Clair Co. O.-ceola is the 
the Knobnoster congregation, at which county seat, near which place is the re- 
time we took into our organization the sidence of Elder Jacob Ullery. In corn- 
members living in Henry county, br. pany with him we accomplished our visi J 
John Ward and wife, br. John S. Mob- to the members or arm of the church in 
iler and wife, br Perry and wife, and br. Jasper, which is under the care or charge 
(John Rish. At the same time we agreed of our beloved aged brother, Daniel 
that this arm of the church should be Hendricks, assisted in the ministry by 
:known as the Mineral Creek Congrega- : his son, br. Franklin Hendricks, and 
lition, which in all now numbers 24. In our esteemed br. Nathan Rice. We 
:about one month others that have pur- i were with them several days during 
chased here this winter from Allen coun- which time we had about five appoint- 
ty, Ohio, others from other parts will be ments for preaching, generally in the 
Iwith us, when we will number from 35 evening. Now it is known, to some ex- 
ho 40, all settling together in one year, tent at least, that the state of things in 
Inhere there were no preaching by breth- 1 this arm of the church were not as pleas- 
[fen prior to our moving here. We have ant for some time as was desired by all 
Regular meeting, and have good attention ! who were acquainted with the same. By 
Ijiven us. We invite preaching brethren ' t the consent of the Elder and his co labor- 
I raveling through the state, to call and ers, and in harmony with their wishes, 
lielp us. Though we parted from many they appointed a church meeting. The 
liiud members and friends and relatives, 'members generally attended, and by pa- 
lp our removal to Missouri, and had to tient labor and friendly investigation, their 
near shortly after our departure the ' difficulty and misunderstanding as far 
s mournful tidings of the death of an en- as made known or brought before the 
I -eared mother, whom we hoped to see meeting, were disposed of, to the satis- 
Jino'.her time in the flesh. Still we do faction of all present at that time. And 
ot regret our emigrating to this coun- the laboring brethren agreed to go hand 
•y, but hope that the number of be- in hand in the labor of preaching the 
vers settled here, may, by God's help, word. And all that had hitherto not 
t forth influence that may tell to the handed in their letters of fellowship 
•nor and praise of God, both in time agreed to hand them in. 

id eternity, and that we may be used 
tccessfully in this way, we ask an in- 

We would then say to the brethren 
wishing to move to southwestern Mis- 



souri, that there are nice portions of 
country in Jasper county, and that we 
think members moving there, who have 
Christ the hope of glory formed within, 
need not anticipate unusual trouble, or 
despair of enjoying themselves in the 
Lord, and to have the work of the Lord 
prosper there as well as elsewhere. And 
the members there desire traveling min- 
istering brethren to call with them. I 
then parted with br. Ullery, and went 
to Vernon county, to Nevada, to br. 
Clicks, who live in that place, who to 
gether with br. Boggs, greatly desire 
that some laboring brother would move 
to them. They also have a very plea- 
sant looking country. We had a few 
meetings with them, and also had meet 
ing at br. Deardorfs in Cedar county. I 
then returned home by br. Ullery's and 
had a couple of meetings with them, 
being absent from my family about 16 
days, and traveled on horseback 352 

John Harshey. 

Cornelia, Mo. 

(Comjjclniou please copy.) 



The Brethren of the Middle District 
of Indiana will hold their district meet- 
ing, the Lord willing, in the Lower 
Deer Creek congregation, in the Breth 
ren's meeting house, oi the 2nd Tues- 
day after good Friday, md it is desired 
that each congregation will be represen- 
ted at that meeting. Those coming by 
railroad will stop off at Roekville Sta- 
tion on the Wabash Valley R B 

By order of the church. 

David Bechteliieimer. 

The brethren of the Second District 
of Va. will hold their distrVt meeting 
on the first Friday and Saturday in 
May, in Augusta county, at tue Breth 
ren's meeting house near New Hope in 
Middle River branch. A full attend- ! 
ance is desired. By order of the church, j 
Martin Garber. 

In the bounds of Four Mile Congregation, 
near Bloomiogrove, Franklin Co., Indiana, Bro. 
JOHN McWHORTER, aged 22 years, 9 months 
and 9 days. Funernal services by brother Ja- 
cob Rife, from 1 Cor. 15: 22, 23. 

Wm. McWhorter. 

Died at the residence of her son-in-law, Benj* 
F. Moomaw, Botetourt Co., Va., sister CATH- 
ARINE CROTJSE, in tho 76 year of her age. 
Funernal services by the brethren, from Rev. 

The solemn ceremonies of interment were at- 
ten- d by a large uumber of Iriends, relatives 
and brethren, who attested their appreciation 
of the loss by mingling their tears with our3, 
who arc thus bereft of the counsels and society 
and example of a mother in the flesh and in the 
Israel of the new covenant. She met her disso- 
lution with heroic fortitude and resignation, 
and literally fell asleep in Jesus. No word or 
sign betrayed fear or dread of the pale minister 
of death. She met him as one bereft of hia 
power to terrify or hurt as one whom our Lord 
had overthrown and slain. Confiding in the 
promises of the gospel, we await with confi- 
dence and assurance the appointed time when 
the saints shall be assembled in Heaven to meet 
our departed mother and sister where we will 
remain united forever. So may it be. 

D. C. Moomaw. 

Died January 24, in Lena, Stephenson Co., 
Illinois, sister SAVINA, wife of Eld. Daniel 
Fry, (disease, cancer,) aged 60 years, 2 rnontha 
and 20 days. Occasion improved by the breth- 
ren, (all the ministeriug brethren twelve in 
number, of the Waddam'a Grove and Yellow 
Creek congregations being present,) to a large 
collection of people, from John 9, 4. 

Allen Bayer. 

Died in the Silver Creek Congregation. Ogle 
Co., Illinois, January 4th. Sister MARY A., 
wife of Bro. Solomon Nalley, aged 57 years, 5 
months and 25 days. Fuueral services by Bro. 
Robert Badger and others, from 2d Corinthians, 
fifth chapter and first verse. 

Also in the same place, Jan. 21, Bro. JOEL; 
STONE R, aged 26 years, 2 months and 4 daya.i 
Disease, consumption. He leaves a wife and 
one child. The subject of this notice was 
young man of moral principles. A little over 
year ago he was married, and some three months 
and a half ago came to the church. The above 
was son-in-law of Bro. Daniel Zellers. Funera 1 
services by brother D. E. Price and E. New 
comer, from first Thess s: 9, 10. 

Weep not for me companion dear, 
You know how I did suffer here, 
You know that I endured much pain, 
And that your loss is my great gain. 

Tis true I've left you here to mourn, 
A Jft nd never shall to you return, 
4&T3ut, if you're faithful to the end 

The God of love will be your friend. 

Died in Lick Creek Church, January 24, 187'| 
DORA JANE, daughter of brother Jacob urj 
sisrer Ann Reiser, aged 3 years, 3 months arj 
29 days. Funeral services from Matthew, l[ 
2, 3 v., by the writer and brother Jos. itlooreJ 


A limited number of select advertisements 
will be inserted on tbe cover at the following 

First insertion 12 cts. per line. Every sub- 
sequent insertion, 10 cts. per line. 

7 words constitute a line. 


New Edition. 
(Containing between five and six bun red 
pages, and over eight hundred hymns.) 

Sheep binding plain, single $ ,75 

" " per dozen 7.25 

Arabasque, plain ,75 

" per doz 7.25 

M extra finish ,85 

per doz 8,00 

Turkey Morocco, single 1,00 

perdoz 10,00 

Pocket book form 1.25 

per dozen 12,0^ 

Sent by mail prepaid at the retail price. 
When ordered by the dozen, add 1 25 i 
dozen for postage. 

The Nkw German Hymn Book. 
This book will contain about two hu 
pages and about three hundred hym 
will be bound with the new English 
and both together will be sold at the f( 
prices : 

Turkey morocco, single $ 1.2.1 

per dozen 

Arabesque plain, single 

per dozen 9.00 

Sheep binding plain 

per dozen 9.Q0 

The German book alone wil at the 

following prices : 

Sheep binding plain, single - $0,50 

per doz 

When several dozen ar 
to have them boxed. A ' 
or six dozen will cost ab 6. This 

should be added. Bo< k 
should be sent by exp 
can be paid at the or 7 

Give plain direc"ons in 
are to be sent, and to w.. office. 

All remittances of any cousio^ 
should be sent by Express, draft, or p<- 
der. Remittance for books at the ri*> »*■ the 
person sending. And tbe books wdl be sent 
at our risk. Express charges should be paid 
when money is sent by Express. 


Covington. Miami Co., O. 


I have jiHt ha ' con- 

taining 282 pegf 
per. well bom 
treating on tin 
■ion on the ii 
and trine in 
minister, so 
his conversion, 
vindicatini by him nl 
chinch. Jt\ A trH.iti-H rwi »[,.- Lot 
:id. An • 
on the 
the re? del all 

Tli i 

havt e 



• rger numbers pi»r d< /.en .. 6,00 

Pur< ing E:xpre 

is here- 
id :he boc plly sent, 

money to 
any the oi ble and in- 

sure attention 

B F. Moo.suw. 

jke Co.. Va. 

The Christian Family Companion 

1* 'pnbli .iv, at $1.50 a year. 

.>y Henrv R who is a member of 

tbe Church of the ' en. sometimes known 

w of ' German Baptists," and mi- 
lled '• Dunkurds." 
The design of the work is to advocate truth, 
• ^rror, and eueourage the true Christian 

ne New Testament is the 

that no one can have the 

promise ton without observing all its 

it among these are Faith, Re- 

iv , Baptism by trine immersion, 

the Lord's Supper, the Holy 

Comm i Charity. Non-conformity to the 

full resignation to the whole will 

has revealed it through his Son 

■ 'hrif ;,. 

ucr. of the affairs of this world as mny 

' i necessary to the proper observance 

«'!' ns of the times, or inch as may tend 

Bora], mental, or physical benefit of 

istian. will be published, thus remov- 

brcasion for coming into contact with 

the !*.. -died Literary or Political journals. 

Subscriptions may begin at any time' 

For further particulars send for a specimen 

number, enclosing a stamp. 

Address H. R HOLSINGER, 
(tO Ti/rcne, Pa. 


The Holy Spirit the great Gift to the 

Church 97 

The Two Witnesses 101 

Christian Husbandry 1(K> 

The Author and Finisher of our Faith.. 112 

On Prayer. No. 2 114 

Remarks 118 

Lasting Influence 121 

A Call for a Work on Freemasonry 122 


Church News 124 

Notices 126 

Obituaries 127 

Daniel Royer, Dauiel Zook, J. .1. Howard, 
K. Longanecker, J. E. Detnuth, Dan. Wago- 
inon, Daniel Houser, Jonathan Moser, .1 L. 
Buterhaugh, John Long, M. Sohantz. 

Letters Received. 

From D. 6. Varner, [3], Peter Hockraan, B. 
F. Moomaw, 11. P. Hylton, Win. Bowman, 
Sam'l Kline, Mary Wood, D. W. Stoner, [2], 
J. Ficke, J. H. Slusher, John H. Stager, Adam 
F. Snyder, Tho's. Monce, Dan'l Miller, Reason 
Maugans, J. B. Brumbaugh, Jas. L. Switzer, 
Jos. Zahn. [2], Emanuel Slifer, Isaac Earley, 
John D. Gans, J. Y. Herman, Jos. W. Beer, 
Jacob Grouse, Wash. Wyland, Dan'l Lorah, 
John Butterbaugh, Elias Anvil, Ebeu Coe, Win 
A. Kersbner, J. C. Funderburgh, P. H. Kurtz, 
N. Longenecker, C. Bucher, John Gans, H. B. 
Brumbaugh, Andrew Hoffurd, 8. A. Honberger, 
J. A. Ridenour, S. S. Mohler, L. R. Day, John 
R. Wellington, Sal. Bucklew, Mablon Moyer, 
Mary E. Harris. John C. Miller, David Lisher, 
A. R. Hall, M. E. Reichard, Avarilla Hoover, 
Adam Hock, Anan Hensel, S, B. Stuckey. C. 
Gnegy, Israel Roop, M. J. Thomas. 

John Arnold. John Green, John Brindle, 
F. M. Snyder, John Erbaugh, Joshua Schultz, 
Jacob Crumrine, A. H. Snowbarger, B. F. Moo- 
maw I. J. Rosenberger, Jacob Thomas, C. 
Workman, Jacob Reichard, Wm. Sadler. J. B. 
Diehl, A. J. Hixson, F. P. Loehr, C. B. Bosser- 
man, Eli Rule, J. Miller, J. Wise, J. Arnold, 
Henry Dierdorf, J. S. Studebaker, D. P. Say- 
ler, E. Eby, J- Newcomer, Saul Snyder, Jesse 
Calvert, J. L Kuns, D. D. Smith, H. Kurtz, 
C. Bucher, X. Highberger, Jacob Wine, H. 
Kurtz, Dr. P. C. Musser, Austin Hylton, C. 
Studebaker, D. P. Sayler, E. Brandt, Isaac 
Price, Henry Kurtz, G. W. Ferguson, S. R. 
Zug, J. Smith, E. S. Miller, H R. Holsinger, 
Dr. D. Smith, B. F. Kuns, W. R. Deeter, Ad- 
dison Baker. 


From J. A. Ridenour. Daniel Hays, J. W. 
Gripe, M. Nead, Geo. Kinney, John S. Burger, 

A. II. Williard, Jos. L. Parker, Dr. John Stur- 
gis, Martin Kershner, Lovina King, John 
Gantz, Geo. Long, E. Stoner, John Planck, 
Eld. Jacob Miller, [2], J. H. Hockenberry, 
Isaac Price, E. Longenecker, Sam'l. Burger, 
Austin Hylton, J. B. Grow, E. J. Sprankle, 
Geo. Bucher, Wm. Zimmerman, Sol. Bucklew, 
Renford Hawkins, Dan'l M. Miller, Sam'l. M. 
Miller, Jonas Crumbaker, Sarah K. Robrer, D. 

B. Mentzer, R. F. Rowland, Mills Calvert, 
Geo. Bucklew, Mrs. E. Ebersole, Sam. Riden- 
our, M. Summer, D. G. Varner, S. Y. Sauuer, 
Lewis Glass, Eliz. Broomhall, Geo. Riley, W. 
E. Roberts, John Knisely, A. G. Black, And. 
Culp, Lydia Eichholtz, Jesse Peppers, C. Van 
Dolah. John Ockerman, John Rover. 

Publisher's ]¥©te*. 

Subscribers removing must always >ci\e as tin- 
Post Office from which they want the paper 
changed u well as the office to which it is to !><• 

We are about out of Tracts on Feet-washing. 
We hoped to find a few copies to fill several 
small orders lately received, but we fear we 
shall not be able to do even this. If we can't do 
it we will refund the money. 

Subscribers who fatted to get their fir<t num- 
bers and have informed us have been furnished 
again. To some we have sent them even the 
third time. A few lists of names were by mis- 
take not entered on our mail books at first but 
were afterward entered when the mistake wa- 
discovered. We think all is correct now and 
should any fail to get all their numbers we will 
send the missing ones again if we have them. 
Of January and February we. have but a ver> 
few numbers on hand. 


The North Western District of Ohio will hold 
their district meeting, the Lord willing, in the 
Lafayette Church, Allen County, Ohio, on Sa- 
turday, the 2lst day of May next, three miles 
south of Lafayette, at br. J. L. Biker's. Those 
coming by railroad will be met by the Brethren 
with conveyance, at Lafayette station, eight 
miles east of Lima, ou the Pittsburgh, Fort 
Wayne and Chicago Rail Roud. 

A representation by all the churches in said 
district is much desired, if not possible by dele- 
gates, by letter. 

By order of the Church. 

Addison Baker. 

Dear br. Henry : Please notice through the 
Yixiior that the brethren of the Northern district 
of Illinois intend to meet together in church 
council, the Lord willing, on the 23d d iy »f May 
next in the brethren's meeting house at Hickory 
Grove, Carroll County, 111. 

A lovefeast at the same place on Saturday 
previous. Also a number of lovefeasts in the 
different arms of the church of Northern Illinois 
until time of Annual Meeting. The last one at 
Wadams Grove, btephenson Co. (where the an- 
nual meeting was held in 1856] on tbo 4th and 
5th of June, 2 miles from Lena station on the 
Illinois Central Rail Road. Leaving ample time 
to arrive at place of annual meeting on the 6th 
at 2 o'clock p. m. The brethren going to an- 
nual meeting are requested to stop with us dur- 
ing the above named meetings and thus prevent 
♦he crowd at place of annual meeting before 
Monday, the 6th. 

NB. The only direct route to annual meeting 
is via Freeport, Lena, Dunleith, Waterloo. 
Brethren leaving Lena in the morning nrrive at 
Waterloo at 2 p. m. Brethren comiug to district 
meeting will change cars at Freeport for Mount 
Carroll, where the brethren "ill have convey- 
ances to place of meeting, 4 miles. 

By order of the church in Illinois and Iowa. 
Enoch Eby. 

Ihmcnnnn, March 1st, 1870. 


Vol. XX. 

APRIL, 1870. 

No. 4. 

The Holy Spirit the great Gift to 
the Church. 

In an article upon the great 
want of the crimen, in our last 
No., we presented the strong con- 
viction of our own mind, that that 
want is the holy spirit. In our 
present article we design to show 
that a gracious heaven has made it 
the privilege of the Christian church 
to enjoy the Holy Spirit with its 
varied, blessed, and numerous in- 
fluences; and in view of the many 
and great advantages that may be 
derived from it, we may regard it 
as the great gift to the church. It 
is true, a portion of the Spirit had 
been enjoyed under the Jewish dis 
pensation ; but the privilege of en- 
joying it in its fulness, was reserved 
for the gospel times or Christian 
dispensation. Indeed, so closely was 
the gift of the Spirit connected with, 
and so much did it depend upon, the 
work of Christ that that gift could 
not be fully enjoyed until Christ's 
great work was completed. Hence 
the following language of the evan 
gelist John: "For the Holy Ghost 
was not yet given ; tor Jesus was 
not yet glorified," John 7: 39. 

The work of redemption as well 
as the work of creation required the 
agency of the Holy Spirit. In the 
beginning of the work of creation, 
and when " the earth was without 
form, and void," and when " dark- 
ness was upon the face of the deep," 
"the Spirit of God moved upon the 
face of the waters." After the fact 
is stated that "the Spirit of God 
moved upon the face of the waters," 

we are then informed that God saith 
" Let there be light: and then was 
light," Gen. 1: 3. From the sacred 
history of creation we cannot well 
avoid the conclusion that there is a 
peculiar connection between the 
light that was first created, the 
light that preceded the creation of 
"the lights in the firmament of the 
heaven," and the Holy Spirit that 
is said to have moved upon the face 
of the waters. And it is very prob- 
able, if not morally certain, that the 
peculiar light that first dawned upon 
our earth, was an emanation from 
the Holy Spirit. If this is so, we 
may regard this divine character as 
not only the prime agent of all the 
moral light that heaven has gra- 
ciously shed upon our dark and ig- 
norant race, but likewise of that pe- 
culiar and glorious light which first 
shone upon our world and beautified 

We want the reader's mind to ap- 
prehend, not only the divine charac- 
ter of the Holy Spirit, but the great- 
ness of that character, and the dis- 
tinguished place that it has always 
occupied in the works of God. It is 
the third of the three Divine charac- 
ters which bear such an important 
relation to all the interests and af- 
fairs of men, the Father, the Son 
and the Holy Spirit. Neither the 
work of creation nor redemption 
could be completed without their 
combined power. Each one has his 
own office to fill — his own peculiar 
work to do. And as the great work 
oi human redemption in its objec- 
tive form, could not be accomplished 



without the interposition and aid of 
all the Divine characters, neither 
can that work be% accomplished in 
its subjective form in renewing the 
human heart, and in re-modeling 
the human character after the divine 
original, without the aid of them 
all. God is love. And in the loving 
heart of God, the great plan of 
human redemption was conceived. 
But the practical development of 
that conception required the work 
ot Jesus Christ. Hence the mission 
of Christ to our earth became neces- 
sary. And so it is in regard to the 
Holy Spirit. The enlightening of 
men's minds, and the sanctification 
of their hearts by the inspired word, 
and by the agency of the Holy Spi- 
rit, are to be regarded as a part, 
and as an essential part, of the same 
heavenly system. Men are " alien- 
ated from the life of God through 
the ignorance that is in them, be- 
cause of the blindness of their heart," 
Eph. 4:18. They want light by 
which to see themselves as they 
are, and to know God as he is, and 
to understand their relation to God 
and the duties that grow out of that 
relation. The Holy Spirit then, to 
adapt itself to one of the many forms 
of human want, assumes, or rather 
has given to it by Christ, the char- 
acter of a teacher. And this agrees 
with the early manifestation of the 
Spirit, when it moved upon the face 
of the waters, and light succeeded. 
It is true, all the divine characters 
are represented as being engaged in 
teaching men divine knowledge, or 
the knowledge of divine things, as 
" It is written in the prophets, and 
they shall be all taught ot God. 
Every man therefore that hath heard 
and hath learned ot the Father, 
cometh unto me." John 6: 45. "We 

know," said Nicodcmus, speaking to 
Christ, " thou art a teacher come 
from God." And the office of teacher 
was one of the many offices filled 
by Christ. In that character ho very 
frequently appeared when on earth. 
Concerning the Holy Spirit, Jesus 
says, " But the Comforter, which is 
the Holy Ghost, whom the Father 
will send in my name, he shall teach 
you all things, and bring all things 
to your remembrance, whatsoever I 
have said unto you," John 14: 26. 
But in the teaching of both the 
Father and the Son, the agency of 
the Holy Spirit was much used. 
When the mind of God was com- 
municated to men through human 
language, the Holy Spirit inspired 
that language. " For the prophecy 
came not in old time by the will of 
man : but holy men of God spake as 
they were moved by the Holy Ghost," 
2 Peter 1: 21. 

It was one of God's purposes of 
mercy to men, to make the Holy 
Spirit with its enlightening, purify- 
ing, and happifying influences, avail- 
able to all men. But this according 
to God's plan, could not be done un- 
til the ascension of Christ, as we 
have already seen. 

The pouring out of the Holy Spirit, 
or the rich effusion of its hallowed 
influences, had been promised by 
God through the prophet Joel, as 
one of the grand events that were 
to characterized the times of the 
Messiah, or the last'days. It is thus 
quoted by Peter: " And it shall come 
to pass in the last days, saith God, 
I will pour out of my Spirit upon 
all flesh : and your sons and your 
daughters shall prophesy, and your 
young .men shall see visions and 
your old men shall dream dreams : 
and on my servants and on my 



handmaidens I will pour out in those 
days of my Spirit; and they shall 
prophesy," Acts 2: 17, 18. And Da- 
vid referring to the ascension of 
Christ, and the results of that glori- 
ous event, says, " thou hast ascended 
on high, thou hast led captivity cap- 
tive: thou hast received gifts for 
men," Ps. G8 : 18. The gifts here 
mentioned, probably refer to the 
gifts of the Holy Spirit in qualifying 
men for the various offices in the 

Our Lord having ascended to his 
Father, and his work being accepted 
of him, and he receiving a name 
above every name, and power cor- 
responding to that name, all power 
in heaven and in earth, the great 
promise was fulfilled, and the Holy 
Spirit came down upon the waiting 
disciples, and they were all " filled 
with the Holy Spirit." And as the 
moving of that Spirit upon the face 
of the waters produced a great 
change in the condition of the earth, 
light breaking forth from the chaotic 
mass of matter that previously had 
been covered with a pall of darkness, 
so new light, symbolized by the 
tongues of flame which sat upon 
each of the disciples, dawned upon 
their minds, imparting to them clear- 
er and more correct conceptions of 
the kingdom of Christ. Their timi- 
dity gave place to courage, and their 
carnal views of Christ's government, 
as it had then been introduced, to 
exalted and spiritual views of the 
heaveniy character of that govern- 
ment. And the immediate effect of 
the change wrought by the Holy 
Spirit, was the conversion of thou- 
sands of sinners : the sword of the 
Spirit, " which is the word of God," 
seemed to possess greater power 
then ever, and killed and made alive 

in such quick succession, that was 
truly astonishing. The spread of 
Christianity received a new impulse, 
and new churches were planted and 
new territories subjected to the au- 
thority of the ascended Messiah. 
New life seemed to circulate through 
the entire church, and even believers 
seemed to be reconverted, or rather, 
were fully converted for the first 
time. And if sinners were converted, 
saints experienced a great growth 
in the divine life. And the only 
ambition among the disciples now 
was, who could be most like Christ, 
and who could do the most tor him. 
"And the multitude of them that 
believed were of one heart and of 
one soul," Acts 4: 32. What har- 
mony, what love, and what bliss 
reigned among the members of the 
Christian community! These blessed 
effects were owing to the presence 
of the Holy Spirit among them. 
And that which accomplished so 
much for believers, was a gift in- 
deed, a gift worthy of the divine 
Authors from whom it came. When 
God gave his Son to the world, his 
gifts were not exhausted. There 
was another conferred, which should 
awaken our admiration and grati- 
tude. That was the gift of the Holy 

The possession of the Holy Spirit 
by believers, is to be regarded, not 
only as a great privilege, but like- 
wise as a great necessity. Into it, 
as well as into the Father and into 
the Son we are baptized, when we 
are baptized according to the bap- 
tism of Christ. And if we are proper- 
ly baptized into it, we are brought 
into that relation to it, that secures 
to us all its blessed influences. The 
apostle declares that as " many as 
have been baptized into Christ, have 



put on Christ," Gal. 3 : 27. So, as 
many as have been baptized into 
the Holy Spirit, have put on the 
Holy Spirit. And as the putting on 
of Christ implies an assimilation to 
his character, and an assuming of 
his likeness, so the putting on of 
the Holy Spirit, likewise implies an 
assimilation to his character, and a 
manifestation of a spiritual life 
Hence we have the New Testament 
doctrine of being born of the Spirit. 
"Yerily, verily, I say unto thee," 
said Jesus to Nicodemus, " except a 
man be born of the water and of the 
Spirit, he cannot enter into the king 
dom of God," John 3 : 5. Then the 
Savior lays down the following prin- 
ciple : "That which is born of the 
flesh is flesh; and that which is 
born of the Spirit is Spirit." Yerse 6 
Then when we are born of the Spirit, 
we are spiritual, or as Paul expresses 
it, " to be carnally minded is death; 
but to be spiritually minded is lite 
and peace," Rom. 8 : b\ The new 
creature proceeding from such a 
spiritual parentage, will bear the 
impression of its spiritual Author. 
And, according to a law that gov- 
erns families, the children receive 
the name, as well as the nature of 
the parent, so, they that are born 
of the Spirit, receive his name. The 
name of the third character in the 
Trinity of names, into which we 
are baptized, is the Holy Spirit. 
Holy is expressive of the character 
of the Spirit, and also of the charac- 
ter of all its works. And as the 
Spirit is called the Holy Spirit. 
Christians who are born of that 
Spirit, and who live in that Spirit, 
and who walk in that Spirit, Gal 5: 
25, are also called holy brethren, Heb. 
3: 1, and saints, Rom. 1: 7. 

A few remarks upon the promi- 

nent conditions upon which the Holy 
Spirit is given, will close our present 
article. In Peter's reply to certain 
charges made against the disciples, 
occur the following words: "x\nd 
we are his witnesses of these things; 
and so also is the Holy Ghost, whom 
God hath given to them that obey 
him," Acts 5: 32. Here obedience 
to God or submission to his govern- 
ment is declared to be the condition 
upon which he bestows the gift of 
the Holy Spirit. As the Spirit has 
not only inspired the divine records 
that contain God's law, but likewise 
sanctions that law, it is very plain 
that all who disobey that law can 
not expect to enjoy the fellowship 
and anointing of the Spirit. 

Again; it is a part of the work of 
the Holy Spirit to sanctify believers 
in the work of redemption, as: "But 
we are bound to give thanks always 
to God for you, brethren beloved of 
the Lord, because God hath from 
the beginning chosen you to salva- 
tion through sanctification of the 
Spirit and belief of the truth," 2 
Thess. 2: 13. Then as it is the work 
of the Spirit to sanctify, as a prere- 
quisite of its presence with us, and 
of its work in us, there must be, not 
simply a desire for holiness, but that 
desire must be the great and con- 
trolling desire of our hearts. Those 
in whom that desire exists, are in 
harmony with the mind ot the Spirit, 
and he will afford them his aid, and 
with his assistance the work of 
sanctification and salvation will be 

Further: Now if our desires after 
holiness are sincere, we will labor 
for it, and avail ourselves of all the 
helps available to us, for obtaining 
it. Then to encourage the seeker 
after holiness, to pray for the Holy 



Spirit, Jesus uses the following lan- 
guage and illustration: "If a son 
shall ask bread of any of you that 
is a father, will he give him a stone? 
or if he ask a fish, will he for a fish 
give him a serpent? Op if he shall 
ask an egg, will he offer him a scor- 
pion ? If ye then, being evil, know 
how to give good gifts unto your 
children ; how much more shall your 
heavenly Father give the Holy 
Spirit to them that ask him ? " Luke 
11: 11. If the reader will turn to 
the parallel text as given in Matt. 
7: 11, he will find that instead of 
Luke's gift of the Holy Spirit, Matt. 
has good things, as the gift that our 
heavenly Father will give us. This 
is very suggestive. The Holy Spirit 
is in itself a treasury filled with good 
things. And he that obtains the 
Holy Spirit, obtains that whose va- 
lue is far " above rubies" 

»We have now stated some of the 
conditions upon which the Holy 
Spirit may be obtained. These con- 
ditions are plain, reasonable, and 
► practicable. And as there can be 
no Christian life without the Holy 
Spirit, there can be no fitness for 
heaven without it. Then dear reader, 
fail not to apply or use the means, 
which are within your reach, and 
secure the great gift of the Holy 
Spirit, a gift among the greatest 
that heaven has bestowed upon men. 
This is the Comforter that shall abide 
with us forever. John 14: 16. 

J. Q. 

For the Visitor. 


Answer to the following question 
of an afflicted sister : " What do the 
two witnesses in Rev. 11 represent, 
or who are they ?" 

While I attempt an answer to 
this important question, permit m« 
to say, it is easier to ask hard ques- 
tions than to answer them. If I 
therefore fail you will please bear 
with my weakness and want of 

The text reads : " And I will give 
power to my two witnesses, and they 
shall prophesy a thousand two hun- 
dred and three score days, clothed 
in sack cloth." Rev. 11:3. I have 
heard several opinions given ; I can 
not adopt them; so the one I hold, 
and will try to give, you and others 
may not adopt, and 1 will not grieve 
if you do not. One opinion makes 
the old and new testaments the two 
witnesses. Another makes the word 
and Holy Spirit the two witnesses. 
I can accept neither of these. But 
as this article necessarily will be 
long, I dare not occupy space to 
give reasons. 

"I will give power to my two 
witnesses, and they shall prophesy." 
Thatlis to preach, testify to the truth; 
protesting against error, supersti- 
tion and idolatrj\ "Give power." 
God will bless their testimony, and 
give them success &c. It is said 
their number should be two. What 
can be meant by this? It may 
mean that they should be numeri- 
cally two. It so, history informs us 
there were two contemporaneous 
lines of witnesses protesting against 
the papacy, and proclaiming the 
truths of the gospel. The first line 
rising up in Novatian about the mid- 
dle of the third century This was 
a powerful line of witnesses, though 
stigmatized by the papacy heretics, 
yet they were the true witnesses 
and were baptists. Novatian was 
the first anti pope; and yet, at that 
time, there was no pope in the mo- 



dern sense of the word. .Robinson 
says his history is long. But I must 
be brief. The case in short was this. 
Novatian was an elder in the church I 
of Rome. He was a man of exten- 
sive learning, and held the same 
doctrines the church did, &c. He 

simple and holy/' " They were," 
says Robinson, "trinitarian bapt- 
ists." When Constantine came to 
the throne in 306, their soundness 
in doctrine, evident unity among 
themselves, with their members sug- 
gested to Constantine the property 

saw with extreme pain the into- of uniting them with the Catholic 
ler.V le de ravity of the church, a j church, but this comprehension they 
tide of immorality pouring into the; refused. " Claudius Sej'ssel, the pop- 
church, he withdrew, and a great ish archbishop, traces the rise of the 

many with him." These became a 
powerful line of true witnesses to 

Waldensian heresy to a pastor named 
Leo, leaving Rome at this time for 

the truth, though termed heretics the valleys." (Benedict.) 
by the Catholics. Their discipline "In the fourth Lateran Council 
was stringent. To those wishing to I canons were made to banish them 
unite with them they said, "If you as heretics, and these canons were 

be a virtuous believer and will ac 
ceed to our confederacy against sin, 
you may be admitted among us by 
baptism; or, if any Catholic has 
baptized you before, by re- baptism; 

supported by an edict in 413, issued 
by the emperors Theodosius and 
Honorius, declaring that all persons 
re-baptized, and the re baptizers, 
should be both punished with death. 

but mark this, if you violate the Accordingly, Albanus, a zealous min- 
con tract by lapsing into idolatry orister, with others, were punished 
vice, we shall seperate you from our with death for re baptizing. These 

community; and do what you will, 
we shall never readmit you. God 
torbid that we should injure either 
your person, your property, or your 
character, or even judge the truth 
of your repentance and your future 
state; but you can never be re-ad- 
mitted to our community without 
our giving up the best and only co- 
ercive guardian we have of the pu. i- 
ty of our morals." These were the 
witnesses to the truth, that St. Cy- 
prian, the most intolerant of all 
saints, says they were the children 
of the devil. Dupin says, (( Xova- 
tian's style is pure, clear and polite; 
his expressions choice, his thoughts 
natural, and his way of reasoning 
just; he is full of citations of texts 
of scripture, that are always to the 
purpose &c. &c." " Their manners," 
says Dr. A. Clark, " were in general 

combined modes of oppression led 
the faithful to abandon the cities 
and seek retreats in the country, 
which they did, particularly in the 
valleys of Piedmont the inhabitants 
of which began to be called Wald- 

The Donatists, an other powerful 
line of witnesses, appear to have re- 
sembled the Xovatians; but their 
origin was about half a century 
later. They like the former refused 
to re-admit penitents into the com- 
munion ; they denied the validity oi 
baptism as administered by the 
church of Eome, and re-baptized all 
who left its communion to unite 
with them. Osiaiider says: "Our 
modern anabaptists were the same 
with the' Donatists of old." And 
Fuller, the English church historian, 
asserts " that the baptists in Eng- 



land, in his days, were Donatists 
new dipped." And .Robinson de- 
clares, " they were trinitarian ana- 
baptists." Indeed, in many points 
the resemblance with our German 
Baptist brethren is so striking, wo 
must call them brethren. According 
to Long they were professed ana- 
baptists. They did not only re- 
baptize the adults that came over 
to them, but refused to baptize 

Here we have two lines of wit- 
nesses originating about the middle 
of the third century, prophesying 
in sackcloth; for we have already 
seen the sentence of death passed 
upon them for the testimony, and 
in the year 413 the Catholics 
prevailed on Honorius and Theodo 
aius, emperors of the East and West, 
to issue an edict decreeing, that the 
person re baptizing and the person 
re baptized, should be punished with 
death. In consequence of this cruel 
measure, martyrdom ensued; and 
they became scattered, but for a 
thousand years after this date, we 
find them spread in all parts of 
Europe under different names, but 
recognized by friend and foes as 
substantially the same people; and 
in the middle ot the 17th century, 
Fuller, the English ecclesiastical 
historian, says of the baptists that 
they were " Donatists new dipped." 
Thus the historical records de- 
monstrate two con temperaneous lines 
of witnesses, though numerically 
they are many ; the reason why the 
number two is employed may be this. 
In the Mosaic law two witnesses 
were necessary to constitute a valid 
testimony, more did not invalidate 
it; but with less than two no case 
could be established. In the gospel 
the Savior says, " In the mouth of 

two or three every word may be 
established;" more may be admitted, 
but two are essential. Paul says, 
"Against an elder receive not an 
accusation under two or three wit- 
nesses;" hundredsand thousands will 
not invalidate; but with less than 
two no case can be established. 
Again, the Savior says, " where two 
or three are gathered together in my 
name there am I in the midst of 
them;" many millions will not de 
bar him, but two are essential to 
constitute an assembly. Anterior to 
these Paul speaks of a cloud of wit- 
nesses, that time would fail him to 
enumerate. From these truths I 
conclude that all the faithful are 
witnesses to the truth. All who 
have contended and do contend for 
the faith once delivered to the saints, 
who protest against error and super- 
stition are embraced in the phrase 
41 My two witnesses," whether they 
be bishops, elders, teachers, deacons, 
or laymembers; whether the num- 
ber be two thousand, or two millions 
many times multiplied. But when 
the number is reduced below two, 
there can be no valid testimony, 
and the witnesses are then said to 
be slain. " They shall prophesy a 
thousand two hundred and three 
score days." That is 1260 prophe- 
tical days, or 1260 literal years. To 
ascertain the probable time the wit- 
nesses began their testimony, I will 
suppose the year 1514 as the time 
the witnesses were slain or killed ; 
and if in the course of this investi- 
gation I shall find historical facts to 
corroborate this supposition, I will 
offer it as the true time the witnesses 
were killed. If we date back from 
1514 and subtract from it the 1260 
years they were to prophesy, we 
will have the year 254 as the sup- 



posed beginning of their testimony. 
And this being actually the date as 
near as can be ascertained that No- 
vatian witkdrew from the church 
began his testimony against her and 
corruptions. It is also the date on 
which Fidus a country bishop in 
Africa through Cyprian brought the 
question of infant baptism into a 
counceil convened at that date. 
The coincidences are so remarkable 
that the conviction is forced upon 
the mind that this is about the time 
God gave power to his witnesses to 
prophesy. To follow these witnesses 
from this time onward 1260 years 
we are brought to the year 1514; 
we have a scene of suffering and 
blood to contemplate that beggars 

"And when they shall have fin- 
ished their testimony, the beast that 
ascendeth out of the bottomless pit 
(the papacy) shall make war against 
them, and shall overcome them and 
kill them. And their dead bodies 
shall lie in the street ot the great 
city, which spiritually is called So- 
dom and Egypt. And they of the 
people and kindreds shall see their 
dead bodies three days and a half," 
&c. This speaks of those who were 
in this great city spiritually called 
Sodom and Gomorrah, where also 
our Lord was crucified, as "they of 
the people and kindreds and tongues 
and nations." This language con- 
veys the idea of representation, and 
means the representatives from na- 
tions and peoples. The twelve tribes 
of Israel had their capital, Jerusa 
lem, where Christ was literally cru- 
cified. So a corrupt Christendom 
had its capital, Rome, where Christ 
is spiritually crucified and his two 
witnesses are slain. The only idea 
ot representation in the middle ages 
was that of a general council. 

During the year 1512 onward to 
1514, the great council of the La- 
teran was held under Julius II., and 
by Leo X., in the most conspicuous 
place at Rome. One of the speakers 
in the concil said, " This is the meet- 
ing place of Europe." The professed 
object of this council, we read, was- 
the exaltation of the church, and the 
extirpation of heresy and heretics, 
or in the language of Revelation, 
"the death of the witnesses." The 
Waldenses of Piedmont and the 
Lollards of England were declared 
at that council to be already exter- 
minated. The Bohemians, it was 
said, only remained. The Bohemians 
were therefore summoned at the 8th 
session of the council in the year 
1513 to appear and plead, in person 
or by deputy, on the 5th of May 
1514, in the forum, or the broad 
street, or market place in Rome, 
before the representatives of " all 
peoples and nations and kindreds 
and tongues." 

These being summoned with a 
year's notice to appear before the 
council on the 5th of May 1514, 
did they do so? Luther afterwards 
when summoned to Worms appeared 
and entered his protest in the face 
of all opposition, and Huss a century 
before when summoned appeared at 
Constance, though he was burnt. 
But such was the depression of the 
witnesses of Christ at this time, that 
not one witness appeared, neither in 
person or by representation on the 
5th of May 1514, to testify for Christ 
and against the superstitions of the 
Papacy. Not a mouth opened, not 
a tongue moved. The testimony of 
the witnesses was suppressed, and 
the orator of the council, after the 
heretics had been summoned and no 
response or appearance made, as- 



cended the pulpit, and pronounced, 
amid the applause and plaudits of 
the assembled bishops, " Tarn nemo 
reclamat, nullus obsistit," — Not one 
protest, not one opposes, i. e. no here- 
tic appears, heresy is extinct. 

Here we had the witnesses sum- 
moned with a year's notice to appear 
on the 5th of May 1514, and on 
their nonappearance on that day, 
the council, by a public act writes 
their epitaph, proclaims their testi- 
mony finished. This I hold to be 
the evidence of the death of the 
witnesses. Their testimony was si- 
lenced. The two witnesses are slain. 

u And they that dwell upon the 
earth shall rejoice over them, and 
make merry, and shall send gifts 
one to another; because these two 
prophets tormenteth them that dwelt 
upon the earth." I open the page 
of history and read that Pope Leo, 
the reigning pontiff on this occasion, 
received splendid gilts from various 
realms, especially from the king of 
Portugal, with congratulations that 
Kome was now supreme, and the 
pope conferred on that king in re- 
turn half the Eastern world. At 
the close of this very council of the 
Lateran, the most splendid fetes and 
the most luxurious dinners were 
given — toasts were drank, eloquent 
speeches were made, congratulations 
the most fervent were expressed, 
&c. &c. All of which prove the cor- 
rectness of my supposition. 

" And after three days and a half 
the spirit of life lrom God entered 
into them, and they stood upon their 
feet. ,; In three and a half prophe- 
tical days, or three and a hall literal 
years, the witnesses shall revive &c. 
The council on the 5th of May 1514 
proclaimed that heresy was extin- 
guished, the witnesses were dead. 

On the 31st day of October 1517, 
Martin Luther made the first pro- 
clamation of the gospel by posting 
his 95 theses upon the gates of the 
church of Wittemberg. On that very 
day, the number of years from 1514 
to 1517, is precisely three. From 
the 5th of May to the 31st of Octo- 
ber is precisely 180 days; within 2\ 
days of the half year. Dare we re- 
ject such a remarkable coincidence 
as this ? 

"And great fear fell upon them 
that saw them.'' I have no space 
to follow up the consternation which 
followed this event. Suffice it to say 
the pope trembled in his chair. Pope 
Adrian in A. D. 1523 exclaimed: 
" The preachers Huss and Jerome 
are now alive again in the person of 
Martin Luther." 

" And they stood upon their feet." 
This implies that since the reforma- 
tion all that bear witness to the 
truth, and will continue their testi- 
mony, until one alter the other they 
will hear the u voice from heaven 
saying, come up hither. And they 
ascend up into heaven" &c. You, 
dear sister, in your great suffering^ 
in your wearisome days and sleep- 
less nights are leaving testimony to 
God's truth. " My grace is sufficient 
for you; for my strength is made 
perfect in weakness. Most gladly 
therefore will I rather glory in my 
infirmities, that the power of Christ 
may rest upon me." So said Paul 
and so may you say. Therefore 
take pleasure in " infirmities, in dis- 
tresses for Christ's sake ;" for when 
you appear to be weak then are 
you strong. 

D. P. Sayler. 



For the Visitor. 


" What-oe er a man soweth that 
shall he also reap." Col. 6:7. In 
the primary consideration of the 
above text, christian husbandry pre- 
sents itself to us, which leads us to 
consider, first, the sower; secondly, 
tie soil; third'y, the seed. First, 
the sower, who is the one that casts 
the seed, in anticipation of the bene- 
fit of the expected crop. In hus- 
bandry he is careful to properly qua- 
lify himself for the task, that his 
labor of preparing the soil, securing 
and casting the seed, may not be 
fruitless. This same course is a very 
prudent one for the christian hus- 
bandman to pursue, in his spiritual 
vocation. To those who wish to 
qualify themselves for this " high 
calling," we dare not recommend, 
nay we know of no better way, 
than to study the inscription of the 
sacred chart; indeed Christ bids his 
own disciples to " search the scrip- 
tures." In fact this seems to have 
been the original design ot God, to 
place in the hands of his creatures 
his plain written will, verified by 
numerous miracles, a complete chain 
of prophecy, and the writings of 
holy men, witnessed by his apostles 
and disciples, that we might not be 
under the necessity of relying on 
mysterious doubts, or dark uncer- 
tainties, relative to correct forms of 
christian worship. 

We then, in this sacred volume, 
have a full, clear and plain system of 
worship marked out, fully meeting 
our wants, in proof of which Paul 
declares to Timothy, that " all scrip- 
ture is given by inspiration of God, 
is profitable for doctrine, for reproof, 
for correction, for instruction in 
righteousness, that the man of God 

may be perfect, thoroughly well 
furnished unto all good works." 
This sentiment very beautifully har- 
monizes with the apostle James, 
who affirms that " who so looketh 
into the perfect law of liberty, he 
being not a forgetful hearer, but a 
doer of the work, this man shall be 
blessed in his deeds." Hence there 
is no lack on the part of the means, 
to qualify us for this work; neither 
can the importance of the work be 
augmented ; endless felicity at God'a 
right hand; can there be any thing 
of more importance placed within 
the limits of human grasp ? 

2. The soil, which we consider 
to be what is usually termed the 
heart; but we would rather define 
it as that property of the mind 
which is called into action in retain- 
ing matter which influences our ac- 
tions. It is known that the soil of 
our country is naturally barren of 
vegetation, or that upon which we 
subsist in civilized localities; but 
persons locating under such circum- 
stances immediately engage the ne- 
cessary process, by which they bring 
about the desired state of fertility. 
It is true that spontaneous vegeta- 
tion does occasionally exist which is 
highly useful, but the most is pro- 
duced by labor. Likewise is the 
soil of the human heart naturally 
barren of christian graces, or that 
which supplies the wants of our 
spiritual hunger; "for the earna^ 
mind is enmity against God, is not 
subject to the law of God, neither 
indeed can be." " There is none 
righteous, no not one. There is none 
that understandeth, there is none 
that seqketh after God, they are al[ 
gone out of the way." It is the de- 
sign of the work of religion to bring 
about a pure fertile state of the 



above barren eondition of the soil of 
the heart; to subdue those poison- 
ous plants as envy, malice, strife, 
&C., and cultivate in their stead the 
mild and pleasant plants of christian 
grace, which the soil of the heart 
will abundantly produce if in the 
proper state of culture. These are 
staple products upon which our spi- 
ritual hunger feeds, and like the 
staple products of vegetation, they 
grow on soil that is under a pure 
state of culture. Evil that has been 
plowed up by the gospel plow of 
righteousness, moistened by the heav- 
enly shed dews of free grace. 

We have observed that spontane 
ous vegetation does occasionally ex- 
ist, which is highly useful; likewise 
does spontaneous spiritual plants 
exist upon the soil of the human 
heart, even in the absence of the 
blessed book which proves a great 
blessing upon the just claim that 
" where there is no law there is no 
transgression." But kind reader, 
with God's divine will before us, 
and a knowledge of it in our hearts, 
there can be no application of this 
truth to our cases; at that decisive 
hour the judge will be guided by the 
record kept in " the books which 
will be opened." It will answer on 
that thrilling occasion, for the Ho- 
tentots of Africa, the Japanese of 
Asia, or the Palagonians of South 
America, and all those veiled in mid- 
night heathenism. But we subsist 
upon the finely cultivated fruits of 
a better culture. We would not 
venture our subsistence upon their 
scanty vegetation; neither dare we 
venture our spiritual interests upon 
their claim. Our cases must be de- 
cided by the scale, "as our good 
deeds, so our rewards shall be." 

The saying of Christ, " This is the 

true light that lighteth every man, 
that cometh into the world," in con- 
nection with the declaration of Paul, 
"The grace of God that bringeth 

salvation hath appeared unto all 
men," seem to coincide in sustaining 
the idea of the universal diffusion of 
this natural Christianity, as wo for 
present convenience term it; and 
while we pen these lines upon this 
sheet, it but commands our present 
admiration to observe under vrhat 
dark and benighted circumstances,, 
an unseen power conveys intelli- 
gence to created beings of a suprime 
being. This intelligence seems tc» 
have visited the little boy's mind, 
whose atheistical father was leading 
him through his garden, and while 
they were admiring a very beautiful 
flower, says the little boy, " Pa, who 
made this flower I" " It was nature, 
sonny." But who made nature? 
How sensibly that father's mind 
must have been impressed to have 
his own little boy bring such a truth 
to bear so forcibly on his mind. 

3. In the primary consideration 
of the text, we come to notice the 
seed which consists of three varie- 
ties ; first error; secondly truth, with 
an alloy of error; thirdly truth, the 
pure seed which John says is "the 
Word." The enemy of souls finds 
but little opportunity to sow the first 
seed; but the second, error with 
enough truth to make it plausible, 
has the possession of many minds; 
it has an extensive culture. Man is 
too wise ordinarily to be deceived by 
error; and he cannot be deceived by 
truth, for there is no deception in it, 
it comes from a source that cannot 
lie; but truth and error mixed has 
got to be such a common resort that 
it is greatly to be feared. It is the 
woeful tale with which our mother 



Eve was blinded. It is the seed that 
was sown upon the precious soil of 
her heart. And how lamentable the 
results! What volumes of misery ! 
What seas of distress have resulted 
from this sad occurrence. We have 
but little encouragement in the 
scriptures to receive any thought 
but what either directly or indirectly 
proceeds from the lips of our blessed 
Lord; nay is it not strictly con- 
demned? Does not John say, " If 
any man shall add unto these things, 
God shall add unto him the plagues 
that are written in this book." On 
the contrary, " If any man shall 
take away from the words of the 
book ot this prophecy, God shall 
take away his part out of the book 
of life, and out of the Holy City, 
and from the things that are written 
in this book." Again, " If we or an 
angel from heaven preach any ofher 
gospel than that which we have 
preached, let him be accursed." Not- 
withstanding these plain thrilling 
declarations, the popular theology 
of the present day teaches us, that 
"as our thoughts and feelings are, 
so our worship should be." We 
nowhere find in the sacred volume, 
where a choice of duties is given to 
the seeker, neither have we any in- 
stance in which Christ's followers 
seemed to seek a choice; but we are 
bade, " to keep the ordinances as 
they were delivered to us." In op- 
position to these testimonies, in op- 
position to the example of Christ, 
and the practice of his apostles, yes 
of a declared law with its reward 
and penalty; frail man will stand 
up and tell us that " it is a matter 
of but little importance." "Its ob- 
servance is left to our taste." Hence 
how necessary it is to " believe not 
every spirit, but try the spirits 

whether they are of God; because 
many false prophets are gone out 
into the world." And to remember 
that " Satan himself is transformed 
into an angel of light." 

In husbandry we manifest great 
care to select seed, first, that will 
give a plentiful yield; second, that 
will fully mature ; third, that is pure 
in quality. These facts should in- 
duce the seeker to select the precious 
seed of the word, to cast upon the 
fertile soil of his heart, for it pos- 
sesses the above properties in full. 
Christ says, " These things have I 
spoken unto you, that my joy might 
remain in you, and that your j'03* 
might bo full." In this we have the 
assurance of an abundance, of a suffi- 
ciency. Paul also gives the brethren 
the encouraging assurance that no 
power, nothing " shall be able to se- 
parate us from the love of God in 
Christ Jesus." " In my father's 
house are many mansions, if it were 
not so, I would have told you, I go 
to prepare a place for you, that 
where I am there you may be also." 
"I will deliver you in six troubles, 
and in the seventh no evil shall 
touch you." These few testimonies 
out of the many that might be pro- 
duced, tend to unite in sustaining 
the idea, of the abundance and suffi- 
ciency of the Grace of God, and 
which should prompt us, to have 
much confidence in our Eedeemer, 
"the lion of the tribe of Judah." 

Having presented the matter which 
seemed to us involved in the prima- 
ry consideration of the text, we pro- 
ceed to notice its secondary consi- 
deration. The reader has observed 
that in the primary consideration 
we made an application of it to 
our own individual hearts. What- 
soever we as individuals sow upon 



our own heart8, " that shall wo 
reap"; but in the present consider, 
ation wo apply it to the church ) 
whatsoever the church as a body 
sows, M that shall it reap." This 
sowing of the church is affected first, 
by the agency of the ministry. For 
present convenience we wish to use 
the term ministry with an expanded 
signification, including the laity al- 
so; based upon the truth, that all 
preach, either by word or deed. It 
is a fact that the growth and in- 
crease of the church is much owing 
to the extent of her labors. The 
harvest is in proportion to the 
amount of seed sown. What is true 
of an individual member is true of 
the church ; hence " they that sow 
sparingly shall also reap sparingly, 
and they that sow bountifully shall 
also reap bountifully." It follows 
then that we ought to be diligent 
workers in the vineyard of the Lord, 
inasmuch as we know, "that our la- 
bor is not in vain which is in the 
Lord." Brethren should be attentive 
in filling all their occasions of wor- 
ship; for disappointments tend to 
very much impede the church's 
growth; yes to injure the cause. 
Not long since, at the close of ser- 
vice, we had a very pleasant conver- 
sation with an individual who lived 
near one point of the brethren's 
meeting places. From the tone of 
his conversation, and the distance 
he had come on that occasion, I in- 
ferred that he was a seeker, and 
hoped ere long to greet him as a 
brother. The brethren having been 
neglectful of that point, 1 learned a 
few days ago that this unfortunate 
man had attached himself to a branch 
of the popular church of the day. 
These are unpleasant circumstances 
for the zealous christian to witness. 

While we favor foreign missionary 
work, or distant calls, we are very 
much in favor of home missionary 
work, or calls within the limits of 
our own immediate field of labor. 

The growth of the church is also 
much modified by the purity of the 
church. We have observed that the 
church or people who keep them- 
selves pure who allow nothing of a 
defiling nature within their circle of 
control, who keep the vine properly 
trimmed, who have but little con- 
tention witness a pleasant and rapid 
growth. Christ was an example of 
purity of whom it is said, by the 
inspired historian that "guile was 
not found in his mouth." Paul 
seems to have attained the same 
christian grace, as is manifested, 
when he declares that "if meat make 
my brother to offend, I will eat no 
flesh, while the world standeth, lest 
I make my brother to offend." How 
devoted Paul must have been, to 
refuse to eat meat if it should oftend 
any of the brethren whom he so 
dearly loved. What a mind of piety 
he must have possessed. Lamentable 
it is indeed that there is not more of 
this sentiment, this feeling prevail- 
ing now. What wounded hearts 
and offended leelings now exist 
which then would not exist. We 
are unable to conceive tj^e happy 
results. Humility has also an im- 
portant bearing on the proper 
growth of the church relative to 
which he has assured us that he will 
reject the proud but give grace to 
the humble." This christian grace 
demands the encouragement of every 
christian. A brother was recently 
relating to us the interesting series 
of meetings they held some time 
ago while being visited by an able 
brother from a distance. He re- 



marked that the meetings were 
pleasant, and the results seemingly 
farorable ; but says the brother, 
"we shall not invite that brother to 
renew his visit until he comes more 
plain, more humbe. We want breth 
ren who visit us to come plain in 
the order of the brethren, lest they 
have an unfavorable influence over 
our young brethren of which we 
have quite a number." We feel like 
giving encouragement to the above 
sentiment; we need more of this 
element in the church to oppose the 
great inclination which there seems 
to be, to leave " the old paths." 

The second agency by which this 
sowing in the church is affected is 
the press. That the press exerts a 
powerful influence over the human 
mind, that it is a very effectual me- 
thod cl spreading intelligence, and 
thus exerting influence, we think 
the intelligent reader will admit. 
What a powerful influence is wrought 
by the press in the political world, 
also in the medical, and in the agri- 
culture, and hence why should it 
not be a means of accomplishing 
good in the religious world ? But 
the press must receive our support, 
their publications must be scattered 
to and fro through the world ; a few 
copies scattered around the vicinity 
of the .press will comparatively ac- 
complish no good. It is true we 
have the blessed bible whose perusal 
cheer our souls; but while we read 
that, and thereby learn of the pros- 
perity of ancient Zion, we want our 
periodicals and thus learn of modern 
Zion's prosperity. The human mind 
is fond of reading, and if we do not 
give it good reading matter it will 
avail itself of bad reading matter. 
We are glad to be able to state in 
behalf of our little branch of the 

church that the Gospel Visitor has 
found its way to every family of 
members but one within the last 
year who residing at one side, was 
overlooked; this coming year we 
hope to see additions to the list. 
We have been much pleaeed with 
the character of the Visitor during 
the past year; its sentiments have 
been in harmony with the doctrine 
of the church and with the senti- 
ments of our Annual Council. In 
this way it has a tendency to pro- 
mote peace, love and union in the 
church, and as such it deserves our 

There are branches of the church 
that do not give the Visitor that pa- 
tronage that we think Us character 
justly demands; and we think it is 
frequently owing to the fact that 
ministering brethren, brethren of in- 
fluence do not take that interest in 
its circulation as they should; for 
we often need a little urging to do 
what is our real duty to do volun- 

In the third and last place we 
come to notice the implied meaning 
of the text. The reader is aware 
that it is as important for the bible 
student to investigate the implied 
meaning of scripture as its declared 
meaning. Christ taught, " Blessed 
are the pure in heart" ; now in this 
sentiment it is implied that the im- 
pure at heart are not blessed which 
should concern us as much as the 
declared thought or idea; hence the 
importance of the implied meaning 
of the text. 

" Whatsoever a man soweth that 
shall he also reap" implies 

1. That man is a free agent, free 
to select the seed he desires to sow. 
The text simply assures him that 
the harvest, the fruits of his labor, 



will be the same in kind as the seed 
he east. G-od's dealings with our 
first parents in the garden assures 
us of their free agency, free to obey 
or violate the law given them, other- 
wise it would have been inconsistent 
for God to have given them a law, 
and they not having the freedom to 
obey it. 

Again, it was said unto the child- 
ren of Israel, " choose ye this day 
whom ye will serve : whether the 
God that your fathers served on the 
other side of the flood, or the Gods 
of the Amorites in whose land ye 
dwell, or the Lord ?" Furthermore, 
" Come unto me all ye that are weary 
and heavy laden, and I will give you 
rest." These texts clearly set forth 
man's free agency which without 
producing further testimonies we 
consider to be clearly sustained? 
both by logi and revelation. 

2. The language of the text stands 
opposed to the doctrine of foreordi- 
nation, which affirms that " God 
from all eternity has unchangeably 
ordained whatsoever comes to pass." 
The apostle declares, " whatsoever 
a man soweth," clearly setting forth 
the idea that God has left the matter 
to man's own choice. As interpret- 
ing, the apostle further adds that 
"if we sow to the flesh we shall of 
the flesh reap corruption ; but if we 
sow to the spirit we shall of the 
spirit reap life everlasting"; thus 
giving us the utmost assurance that 
the character of our reaping will be 
as the character of our sowing. 

This doctrine if true, most em- 
phatically arrests human responsibi- 
lity ; for if " God has from eternity 
unchangeably ordained whatsoever 
comes to pass," he has foreordained 
the actions of men ; and in acting, 
we act in the manner he fore-or- 

dained, not having the power to act 
difforently, hence we are not respons- 
ible beings. In life we are only held 
responsible for that within the limits 
of our control. Again this doctrine 
if true, removes all distinction be- 
tween right and wrong; for if God 
has from all eternity ordained what- 
soever comes to pass, he has fore-or- 
dained right and wrong, but wrong 
is sin, and the bible teaches us that 
"God is not the author of sin"; 
hence there is no wrong, all right ; 
all that " God foreordains of his own 
will," must be in harmony with 
himself. Further, if this doctrine be 
true, it renders our consciousness 
deceptive and false; for in acting 
our conscience dictates to us that 
we might have acted differently 
from what we did act, whereas if 
" God has from eternity unchangea- 
bly ordained whatsoever comes to 
pass," he has foreordained our ac- 
tions, and we have no power to act 
differently from what God foreor- 
dains ; hence we have not the power 
to act differently from what we do 
act; therefore our consciousness is 
false to us. u I have no pleasure in 
the death of him that dieth," saith 
the Lord God, " wherefore turn your- • 
selves and live ye." " As I live," 
saith God, "I have no pleasure in 
the death of the wicked." God takes 
pleasure in that which is wrought 
according to his will. In the above 
God declares that he " has no plea- 
sure in the death of the wicked," 
but desires that they repent and 
live; hence God did not foreordain 
the death ot the wicked, and there- 
fore " God did not from all eternity, 
of his own will ordain whatsoever 
comes to pass." " The Lord is not 
slack concerning his promise, not 
being willing that any should perish 



but that all should come to repen- 
tance." And again, "I know thy 
works that thou art neither cold nor 
hot, 1 would that thou wert cold or 

In the above texts a state of things 
is narrated which God did foreor- 
dain if the doctrine be true, but God 
desires a different state of things. 
Would it not be the hight of incon- 
sistency for God to foreordain a cer- 
tain state of things, and then ex- 
press a desire for a different state of 
things? Hence we conclude that 
the doctrine of foreordi nation is er- 
roneous. God's foreknowledge does 
not amply foreordination; or God's 
simply knowing a thing does not 
aid in bringing it about. God creat- 
ed us free and intelligent beings, 
yet fallible. The angels are also 
fallible. Divinity alone is infallible. 

3. We notice the justice of God 
as implied in the text. "Whatsoever 
a man soweth that shall he reap," 
is a plain, clear and impartial de 
claration, a statement by which we 
may know our future fate. If pious 
in this life, we may expect pious re- 
wards. If we converse with God in 
this life through faith, we may ex 
peet to converse with him face to 
face in that future life. If we hold 
Christ as our friend now, he will be 
our helper in eternity. But if we 
treat Christ as an enemy in this life 
we can not reasonably expect many 
favors in eternity. Are not these 
just conclusions ? Do they not pos- 
sess some property of justice? We 
think they do. The justice of God 
is also seen in the administration of 
bis moral government. He makes 
no distinction between age, sex, 
rank nor station in life; all are re- 
quired to be subject to the same law. 
His rewards are likewise dealt out 

with the hand of justice he shall 
render to every man according to 
his works. We may also observe 
the justice of God in his notice of 
minor matters ; " for whosoever shall 
give you a cup ol water to drink in 
my name, because you, belong to 
Christ; verily I say unto you he 
shall not lose his reward." Let us 
therefore praise the name of God, 
"who is faithful to forgive our sins.'' 


Loudonville, 0. 

For the Visitor. 

The Author and Finisher of our Faith* 

" Looking unto Jesus the author and finisher 
of our faith." Heb. 12:2. 

In the above text the apostle calls 
Jesus the author and finisher of our 
faith. Author is one who creates, 
produces, invents &c, often applied 
to writers. Finisher is one who 
completes. Then my dear brethren 
and sisters in the Lord, and all who 
may read this, if we have Jesus 
Christ as the author of our faith, 
we certainly have a hope that will 
not make ashamed. Individuals have 
often embarked in some enterprise 
in which they have failed. I know 
of some who have tried their skill 
as inventors of machinery, and in 
many instances have failed. Such 
certainly, were authors who could 
not complete or finish. But this is 
not the case with the author of the 
faith of the true believer. For he 
is " Christ the power of God, and 
the wisdom of God." 1 Cor. 1 : 24. 
And he tells us, " All power is given 
unto me in heaven and on earth," 
and he has shown great power, so 
that a Nicodemus had to say, "Kab- 
bi, we know that thou art a teacher 



come from God ; for no man can do 
these miracles that thou doest, ex- 
cept God be with him." John 3: 2. 
But he still manifested more power 
in this that he has "abolished death 
and hath brought life and immorta- 
lity to light through the gospel." 2. 
Tim. 1 : 10. Blessed be God for 
the resurrection of the Lord Jesus 
from the grave. For without this 
he would not be the finisher. And 
after all it would still be a failure. 
And we might be, as sad and gloomy 
as the disciples which went from 
Jerusalem to Emmaus. Luke 24 : 
13, 30. 

But he has proved himself to be 
none less then the " wonderful coun- 
sellor, the mighty God, the everlast- 
ing Father, the prince of peace." 
Isaiah 9:6. So we can clearly see 
that all which he begins he is able 
to finish. Hence the disciples were 
strong in their faith. And well 
could Peter say : " For we have not 
followed cunningly devised fables 
when we made known unto you the 
power and coming of our Lord Je- 
sus Christ" &c. 2. Pet. 1 : 16. Now 
then if we have Jesus as our author 
1 for what we believe and practice, 
we can have confidence that he will 
be the finisher of our faith. Paul 
had this confidence in his Philipian 
brethren as is indicated in the follow- 
ing words : " Being confident of tljis 
very thing that he which hath be- 
gun a good work in you, will per- 
form it until the day of Jesus Christ." 
Phil. 1: 6. And in reference to his 
own salvation, Paul also had good 
confidence, " For I know whom 1 
have believed, and am persuaded 
that he is able to keep that which I 
have committed unto him against 
that day." 2 Tim. 1: 12. But as 
there are so many faiths in the 

world, we should examine ourselves 
and see whether wo are in the "faith 
once delivered unto tho saints." 
"Seek ye out of tho book of the 
Lord, and read : no one of these 
shall fail, none shall want her mate: 
for my mouth it hath commanded, 
and his spirit it hath gathered them." 
Isaiah 34: 16. "Search the Scrip- 
tures: for in them ye think ye have 
eternal life: and they are they which 
testify of me." John 5: 39. There 
has been much said and written on 
faith or on the meaning of the word 
faith; and after all, it just means to 
take God at his word. If any doubt 
this definition, let them read care- 
fully Heb. llth chapter. 

We are sometimes asked, how it 
comes that there are so many faiths 
in the world. If all believed in Je- 
sus and his gospel as we have it re- 
vealed, we would only have one 
faith. Paul tells us Rom. 10 : 17. : 
"Faith cometh by hearing, and hear- 
ing by the word of God." But since 
men preach so differently, hence such 
a variety of faiths. If every minis- 
ter of the gospel would do like Paul 
did, Acts 20, not shun to declare the 
whole counsel of God and be an ex- 
ample to the flock, &c, we would 
not have so many faiths. But as it 
is, error is taken for truth, and 
truth for error, and all who have not 
based their faith on the truth have 
not Jesus as the author of their faith. 
Repentance and faith in the gospel 
was the first doctrine that our Sa- 
vior taught. Paul calls "Repentance 
from dead works, and of faith to- 
ward God, doctrine of baptism, lay- 


on of hands, resurrection of the 

dead and of eternal judgment," the 
principles of the doctrine of Christ. 
If then we have sincerely repented 
of all sin ; and believe in Jesus Christ 



as the son of the living God, and as 
the Savior of the world, and are now 
baptized in the name of the Father, 
and of the Son, and of the Holy 
Ghost, we have now put on Christ. 
Gal. 3 : 26, 27. And Christ says we 
shall be saved, Mark 16: 16, but we 
must prove faithful. The author of 
our faith commenced the work, and 
he will finish it with every brother 
and sister that will not stand in his 
way. But he tells us, " And whoso 
ever doth not bear his cross and 
come after me, can not be my dis- 
ciple." Luke 14: 27. 

" If we walk in the light, as he is 
in the light, we have fellowship one 
with another, and the blood of Je- 
sus Christ his Son eleanseth us from 
all sin." 1 John 1:7. If we have 
Jesus as our pattern in all our wor- 
ship, whether praying in the closet, 
or a stones cast from the disciples, 
or in the mountain, or whatsoever 
we may do in keeping the com- 
mandments, if we keep them as 
Christ instituted them, we have him 
as our author. Three things are 
necessary to the true church. 1st, a 
pure doctrine; 2d, the ordinances to 
be kept as Christ has instituted 
them; 3d, discipline, or good house- 
keeping in the church. " Looking 
unto Jesus the author and finisher 
of our faith." My dear brethren, 
let us not forget this. Wo are in 
the midst of a crooked and perverse 
generation, and in the midst of peri- 
lous times, and if we do not watch 
and pray and often M look to Jesus/' 
we may be lost with a proud and 
gainsaying world. Hence we shall do 
well to remember that Jesus "endured 

commands "If any man will come 
after me let him deny himself," &c. 
This, however, makes the way nar- 
row, but it is still wide enough if we 
have become meek and lowly in 
heart. "Our author was rich yet 
for our sakes he became poor that 
we through his poverty might be- 
come rich." "Faithful is he which 
hath called you who also will do it." 
And he is going to make a short 
work in righteousness on earth : 
"who will render unto every man 
according to his deeds. To them 
who by patient continuance in well 
doing, seek for glory and honor and 
immortality: eternal life. But unto 
them that are contentious, and obey 
not the truth, but obey unrighteous- 
ness: indignation and wrath. Tri- 
bulation and anguish upon every 
soul of man that doeth evil, of the 
Jew first, and also of the Gentile. 
Moses Miller. 
Mechanicsburg, Pa. 

For the Visitor. 


In our last we mentioned several of 
the most important periods of time when 
prayer is appropriate and essential, but 
there are other times when it should be 
not neglected. For instance, during a 
national calamity such as war, famine, 
and pestilence. And when our own fa- 
milies, or ourselves, are afflicted, and] 
when we are undergoing a severe tempt- 
ation. In all such cases, and many 
more that we might specify, we trust all 
believers remember to pray. It is then 

that prayer is eminently profitable and 
the cross, despising the shame, and! is highly valued by us. But we cannot 
is set down at the right hand of the 'treat each case at lenght, so, contending 
throne of God." Our author "lived ourselves with a simple notice of them, 
a life seperate from sinners," and j we next propose to consider 




It is possible we may pray where we 
ought not, and it being; so we will like- 
wise treat that part of the subject. 

It is just as important that we pray 
at the right place as it is to pray. To 
pray at improper places is offensive to 
lour Lord, and I would not like to say it 
[was not worse thau to neglect it alto- 
igether. Thus it was with that class 
twhom our Master rebuked, who loved 
to pray where they could be seen of men, 
and that famous class is, by no means, 
extinct. The self same spirit that con- 
trolled the devotions of those parties, 
has just as many patrons as it had then. 
[Evil spirits never change, and, until the 
:human heart is thoroughly purified by 
a total removal of the curse, they will 
[always find a welcome home there. 

It appears, from the notice which our 
Savior took of that practice, that it was 
essential to observe much caution in 
praying at the proper place at proper 
times. The phaiisees were accustomed 
to pray standing in the synagogues. 
INow we will examine to see wheiein the 
ievil lay. Was it in the posture they 
^assumed ? No, not that of itself. 
Christ did not prohibit the posture of 
standing. In Mark. 11: 25., it is writ- 
ten, "when ye stand praying" &c. 
Neither was it improper to pray in the 
isynagogue. The sin then was in their 
\motive " to be seen of men." So they 
should not have prayed there at that 
\time. It would have been perfectly 
justifiable to have prayed there if they 
had been alone. They also loved to 
pray at the corner of the streets. It is 
understood here that these devotions 
were intended for private or secret ser- 
vices. We infer as much from what 
our Lord says immediately afterward. 
To pray in any public thoroughfare in 
secret, that is, standing in a devotional 
attitude, or even uttering our petitions 

| audibly in such a place, was condemned 
because it secured to them the reputa- 
• tion of piety when they did not possess 
it, and exposed even the upright to 
! danger of falling into the same tempta- 
! tion. The disciples were warned against 
' the practice, and a practice contrary to 
'it was recommended. "But when thou 
prayest, enter into thy closet, and when 
thou hast shut thy door," &c. Matt, b* : 
6. What is meant here in the figure 
which the lawgiver employs, or does he 
allude to our closet in our houses ? It 
appears to me that he uses the closet 
here to represent any secret place. As 
a closet has no window and only one 
door, and that required to be closed, it 
evinces consummate wisdom in our Lord 
who chose so admirable a means to con- 
vey his instructions to us. 

To give the figure its application we 
would say, it teaches up to select a place 
for private devotion, where there is no 
possibility of being seen by men. " Go- 
ing into the closet and shutting the 
door;" thus doubly sesuring ourselves 
from all intrusion. The loneliness of 
the forest, the privacy of unoccupied 
buildings, the secrecy of surrounding 
hills, the protection ot night's sable 
curtains : all are christian closets, ad- 
mirably arranged for so holy a purpose, 
and with so many convenient places al- 
ways ready of access, no apology can be 
offered or accepted, for praying, or es- 
saying to pray in secret, when we are in 
the presence of others. If we do we 
are liable to fall into the same reproach 
with the hypocritical pharisees even 
when we do not apparently deserve it. 
I wish to allude here to a practice 
that seems to be a very near approach 
to the pharisaical praying in the syna- 
gogue, that is kneeling at the seat in 
the congregation or in the pulpit, on 
entering the meeting house, and con- 
tinuing some time in secret prayer. I 



hope, for the credit of our fraternity, 
that none of our members have fallen 
into such a reprehensible practice. That 
modesty which our religion inculcates 
will not "permit such ostentatious dis 
plays of our piety. While we are com- 
manded to " let our light shine that 
men might see our good works," yet we 
are not allowed to let men see us pray 
in secret, hence no one can say we pray 
in secret as long as we observe the in- 
junctions of the Lord. Besides that is 
not the light that we emit. The fruits 
of a godly life, as peace, long suffering, 
patience, gentleness, meekness, &c, are 
what we are required to exhibit. When 
we see these qualities and virtues we 
can very safely assume that secret prayer 
is not neglected. There can be no rea- 
son or scripture produced to support the 
custom, and all truly pious persons will 
attribute it to a desire " to be seen of 
men." They cannot do otherwise. The 
letter and spirit of the scriptures justify 
the conclusion. 

There is another custom (how sadly 
human customs have marred the statutes 
of our Lord) which is likewise of a 
questionable character, that of praying 
at our bedside evening and morning, in 
the presence of other occupants of the 
room. These prayers are intended for 
secret devotions. They are not public, 
else the services would be conducted 
audibly. Public worship is that where- 
in the multitude unite, or are expected 
and invited to unite, and the service is 
performed in an open and audible man- 
ner. Secret devotion whether offered 
kneeling or standing imperatively re- 
quires that we be alone, The object of 
it is to commune with God exclusively, 
for ourselves alone, that is, to worship 
Him purely for the love and affection 
we bear to Him. There is social wor- 
ship wherein many engage, u when we 
neglect not the assembling of ourselves 

tegether." There is private worship 
when we " pray to our Father in secret, 
and our Father which seeth in secret 
rewards us openly." Surely he meang 
by praying in secret that we pray where 
no person can possibly see us. That is 
plain from the figure of the closet which 
he employs. Now I put the question to 
those that pray at their bedside in the 
presence of others, do you call it social 
or secret worship ? 1 cannot call it 
either without misconstruing the scrip- 
tures. As I understand them, I think 
I have fairly and correctly explained 
both modes above, aod if I have, we 
will try to find some other name for 

There are many very worthy persons 
who love and adhere to it, and it may 
be, without examining closely, and en- 
couraged with the hope of amending 
what is amiss, and also writing for per- 
sons who love the truth, and wish to 
grow in knowledge and grace I the 
more readily and gladly direct attention 
to this matter. There are many very 
plausible reasons adduced in support of 
it: for instance, it evinces a careless 
and ungrateful spirit to hastily retire to 
rest like the ungodly without first kneel- 
ing in prayer, and, as it is observed by 
nearly all professors it would be infeared 
that we were not of Christ if we neglecl 
it, especially, if we were among stran- 
gers, and, again, it has been blessed to 
the awakening and conversion of many 
that would probably without it have 
continued impenitent. To the first I 
would answer, no person has a right to 
judge of my loyalty to the kingdom of 
Christ by authority of human customs. 
To the second I answer we need not fear 
that our relation to Christ will be hid 
from strangers, for it is impossible to 
prevent the rays of gospel light illumin- 
ating our conversation and our actions. 
If the gospel is in our hearts men will 



iee its effects in all we say and do. I 
There cannot but be difference between! 
as and the world; as Christ was not ofj 
the spirit of the world, so will his dis-j 
ciples not be of the spirit of the world. ! 
And to third apology I would say, how 
much better it would be to worship' 
publicly. Say to those present, let us 
not retire as the unthankful, but let us 
read a chapter of the book of the law, and 
then commend ourselves to the protec- 
tion of our heavenly Father, (provided 
it was not done before coming to the 
bed-chamber) and when all are composed 
in an orderly manner, reverently and 
trustfully perform the solemn work. 
Not even the most abandoned could re- 
sist such an appeal at such a time, and 
then uncomely and irreverent confusion 
would be avoided, which cannot allow 
that concentration of thought and pur-\ 
ity of motive necessary to a proper and | 
desired reception of our services. If. 
we have had a season of family devotion, | 
and the affectionate and devoted heart 
desires more intimate and endearing 
converse with its Maker, let us retire to 
our bower of prayer, where we can, as 
the poet beautifully expresses it, plead 
all his promises, where none but God 
can hear. Beneath the broad canopy 
of the starry firmament where angels 
descend to watch their precious charge 
and keep their vigils, and where Christ 
our pattern delighted to pray, let the 
burden of our spirits soar aloft on the 
wings of humble, grateful prayer, and I 
think the results would be infinitely 
richer than from the custom of praying 
where God has not promised to hear. 

Secret prayer the most abundantly 
blessed of all is that which we advise 
most earnestly. We would that every 
brother and sister all over the wide 
world, regularly addicted themselves to 
it. We would enjoy then more of that 
heavenly peace of which the world 

knows nothing, that calm, serene, holy 
quietude and complacency of spirit, 
which is so necessary for the perfection 
of the saints. We would have more 
brotherly love, more love for the be- 
nighted souls of our impenitent children 
and neighbors, less affection for the 
treasures of the world which rust doth 
corrupt and thieves break through and 
steal. We would have little disposition 
to speak evil of one another, and to 
talk loosely and disrespectfully of each 
other. We would have more desire for 
spiritual conversation. Our seats in the 
meetinghouse would not be so often va- 
cant, and we would enjoy them much 
more than if we neglected this profitable 

It would be very important essentially 
so to devote stated times to it. We 
would not say how often. That must 
be decided by the wants and circum- 
stances of each one. Daniel prayed, 
looking toward the temple, three times 
a day. He found much time amid the 
weighty and responsible cares of govern- 
ment, to devote to prayer and thus will 
all that desire communion with God, 
find sufficient time. 

I am sure we cannot pray too often if 
we pray right. The converted heart de- 
plores its want of spirituality. It longs 
for a close approximation to the divine 
virtues and graces of the heavenly par- 
rent which can only be secured by con- 
stant application to the inexhaustible 
fountain, and that application made in 
secret. While social prayer is proper, 
there is not that degree of assurance 
and value that belongs to secret prayer. 
In public devotion there are dangerous 
and destructive temptations awaiting us, 
such as to be heard and applauded by 
men, a desire to excel others, and prais- 
ed for our eloquence and supposed wis- 
dom. In private we are alone with 
God, and a feeling of our individual 



responsibility to him, and of our great 
inferiority and imperfection take posses 
sion of us, which are so necessary to 
make our intercourse profitable to us. 
These exercises are appropriate anywhere 
that secludes us from the eye of others. 
At the plow, at the mill, at the work- 
shop, iu the threshing floor, in the coun- 
ting room, &c. 

The vast importance of secret prayer 
is not fully apparent to us until we com- 
prehend the character of the plan of 
salvation. The apostle of the Gentiles 
admonishes us to k 'bear our own bur- 
dens" and to "work out our salvation 
with fear and tumbling." These scrip- 
tures show that the plan of salvation "in- 
dividualizes us. It applies itself to us 
as though we were alone, the only guilty 
party. It recognizes each person as re- 
cipients of salvation on the sufferers of 
divine wrath. Its primary design is to 
save or destroy each transgressor or ser- 
vant, and its ultimate and general mis- 
sion is to apply to the whole human fa- 
mily collectively. The design of the 
Savior in recommending secret prayer, 
as well as doing our alms and other im 
portant services, was evidently to im- 
press upon us the truth of our individual 
responsibility to him, and when we feel 
the full weight of this truth, we will re- 
cognize the value of thi3 form of prayer. 
"We trust the brethren will ponder our 
imperfect suggestions, and with us try 
to avail themselves of this eminently 
important auxiliary to our progress to 

There are many places where prayer 
is required of us, but as we have men- 
tioned some of the principal ones in our 
remarks on " When to Pray" it is 
useless and unprofitable to reiterate 

We would only exhort that all the 
faithful devote themselves much to it. 
Oh, the delightful exercise, the super. 

latively sublime and exalted privilege of 
talking with God. How we should ap- 
preciate it, and appropriate its incalcula- 
ble benefits to ourselves. The time will 
soon come when we can not, need not 
pray. The ear of mercy and pardon 
will be closed, the day of grace and 
I favor will pass away. We will then 
'either enjoy the inexpressible and in- 
couceiveable happiness of the mansions 
of the faithful in heaven, the fruit of 
prayer through Jesus blood, or be con- 
demned to endure the unmixed wrath 
'of an insulted and offended God, in that 
dreadful sea of fire prepared for the 
| devil and his angels. Brethren pray 
j mightily in these days of universal and 
widespread corruption. " Watch and 
pray lest ye enter into temptation." 
u Watch and pray, for ye know not in 
what hour the bridegroom corneth." 
\ u Pray every ichere lifting up holy 
'.hands without wrath or doubting" 
! Ask, oh, cease not to ask and it shall 
be given you. Ask anything in the 
name of Jesus, and if it is God's will 
you will get it. Hear what the unjust 
judge saith, " I will grant the request 
of this woman lest by her continual 
coming she weary me." Our merciful 
Father is not wearied with our plead- 
ings, instead of weariness he entreats 
us to ask him for all things that we 
need, and he is ready and willing to 
accept our petitions. 

" Brethren pray and holy manna 
Will be showered all around." 

(To be continued.) 


With the general sentiments of our 
beloved brother and correspondent in 
this series of articles on prayer, we cor- 
dially agree, and we are glad he has 
chosen for his subject a Christian duty 



upon which so much of the success of a 
Christian life depends. But in his ar- 
ticle No. 2 and in his remarks on secret 
prayer, there are some views expressed 
that we must, however reluctant we may 
be to do so, differ with him. We wish 
he could have pursued his subject with- 
out having expressed himself so decided 
ly against practices which many have 

We have nothing to say in defence of 
the practice of kneeling down to engage 
in secret prayer when we go into a 
meeting house for worship. But we do 
think it would be well for all Christians 
when they enter the sanctuary of God, 
if circumstances will at all admit of 
their doing so, to have a season of pri- 
vate prayer before they enter upon the 
holy services of the occasion. Who 
can object to a Christian when he enters 
the place of public worship to bow his 
head and his heart before God, and put 
up a short prayer in secret for God's 
blessings on himself, on the preacher, 
and on all assembled on the occasion ? 
Would it not be well for all Christians 
to do so? And we cannot but think 
our brother would commend the prac- 
tice. We presume he often does it 
himself. When a minister who appre- 
ciates the responsibilty of his calling, 
enters the house in which he i3 to 
preach, and finds a large congregation 
of precious souls before him, and re- 
members that the message he is to de- 
liver will be u a savor of life unto life, 
or a savor of death unto death/' and al- 
most trembles in view of the issues in- 
volved in his labors, then will he be 
likely to cover his face in his hands, or 
bow down his head, and raise his heart 
in secret prayer to God for his divine 
assistance. We say in secret prayer, 
for such it would be, no one knowing 
the language of his heart to God, but 
God himself, although some who might 

notice him might think he was talking 
to God in prayer. The brother uses 
the following language: "Secret devo- 
tion whether offered kneeling or stand- 
ing imperatively requires that we be 
alone." By secret devotion we presume 
he here means prayer as particular pos- 
tures of the body are referred to. Now 
is thi3 strictly correct? We have un- 
derstood secret prayer somewhat differ- 
ently. We had thought we could pray 
to our heavenly Father in secret al- 
though we may be thrown into a great 
crowd of persons. We some times feel 
when traveling in a rail road car or un- 
der some such circumstances, that the 
soul longs for communion with God 
and goes out in search of him, and goes 
not out in vain. We may hold secret 
communion with him however public the 
place may be that we are at. 

The brother thinks the practice of 
praying at our bedside evening and 
morning in the presence of other occu- 
pants of the room is of a u questionable 
character." Our experience and reflec- 
tion lead us to a different conclusion. 
We have not only approved of the prac- 
tice but commended it. We regard the 
bed chamber as a private or secret place, 
and the prayer that is offered there by 
the bedside in the evening and in the 
morning is not necessarily connected 
with any thing that prevents it from 
being secret prayer. Those that observe 
the practice, observe it as secret prayer, 
and have adopted the time and place as 
a general rule for performing secret de- 
votion. The circumstance that there 
may be other occupants in the room at 
the time, is rather incidental than ne- 
cessary, inasmuch as the most of the 
time in which we retire to rest or rise 
up in the morning, none see us but God, 
the Being we worship. This is the case 
especially with unmarried persons. And 
even the husband and wife more gen- 



erally retire and arise at different times, 
and one can then engage in secret prayer 
without the other observing it. Now 
when it is made a rule to kneel before God 
before retiring to rest, and this is done as 
secret prayer, and done sincerely be- 
cause we want God to hear and see us, 
though some "><U may be in the room 
at the time, we do not think that this 
circumstance destroys the secret charac- 
ter of the devotion, l-t makes secret 
prayer objectionable at the time. The 
circumstance that we are known to be 
at prayer, or even seen, does not destroy 
the secret character of our devotions, or| 
make our prayer objectionable. The 
minister who feels at times his heart 
burdened with concern for the salvation 
of souls and the cause of Christ, and in 
his nightly musings, sometimes feels 
like rising from his bed and getting on 
his knees before God in the chamber, or 
to give more full freedom to his feeling 
retires from the chamber and house to 
converse with God, and does this fre- 
quently, though his wife may know for 
what purpose he rises and retires, does 
her knowing this, destroy the secret 
character of his devotions, or render his 
prayers under such circumstances ob- 
jectionable ? We think not. 

Our brother refers to the case of Da- 
niel in his remarks urging the propriety 
of stated times for secret prayer, Dan. 
6 : 10. Now if those three times that 
Daniel prayed every day, were times of 
secret prayer, and this supposition is 
probable, then the circumstance that he 
was seen by others, (for his enemies 
assembled and found him praying), did 
not prevent him from performing his 
usual devotions. He did not pray to be 
seen or heard by men ; this was an ac- 
cidental circumstance, he prayed to be 
seen and heard by God. 

In the history of Peter's visit to Cor- 
nelius we have the following statement : 

" On the morrow, as they went on their 
journey, and drew nigh unto the city, 
Peter went up upon the house top to 
pray, about the sixth hour," Acts 10:9. 
If any person saw Peter go to the top 
of the house, or saw him praying when 
there, this would not have destroyed the 
secret character of his devotion, since 
he went there to commune with God 
and not to be seen of men. 

We have also the case of Hannah, 
the mother of Samuel, as one having a 
bearing upon the subject under consi- 
deration. " Now Hannah, she spake in 
her heart; only her lips moved, but her 
voice was not heard : therefore Elj 
thought she had been drunken," 1 Sam. 
1 : 13. Was not this prayer of this 
holy woman of God a secret prayer ; 
though made in a public place, where 
she was not only seen, but where her 
lips were seen to move ? This prayer 
was a secret prayer, and not made as 
the pharisees made theirs " to be seen 
of men." While the humble worship- 
per of God is to avoid every thing like 
ostentation, he is not to be ashamed to 
call upon God in prayer. It is a very 
different thing to pray to be seen of 
men, and to be seen of men when 'pray- 
ing, even though we are seen when we 
pray in secret. 

We believe it is well when we can do 
so, to take the words of our Lord in 
their literal meaning, when he says, 
" when thou prayest, enter into thy 
closet, and when thou hast shut thy 
door, pray to thy Father which is se- 
cret," Matt. 6 : c } and thus separate 
ourselves from the world for a time. 
But the spirit of the precept teaches us 
to retire within ourselves, and to call 
our thoughts from every external object, 
and to' call upon God, and that for no 
purpose but to be heard by him. And 
although it is preferable to be alone 
when we pray in secret, it is not abso- 



lutely necessary, as we may thus pray 
when surrounded by companions. 

la the beginning of our early Chris- 
tian life, we endeavored to form habits 
of piety, aud the practice under consi- 
deration, that of having a little season 
of private prayer when we retire to rest 
tnd when we arise from our bed, was & 
practice we adopted. Our Christian life 
has been one of trial and change, and 
our path has often been beset with 
thorns and snares. But God has been 
our helper and support. And the prac- 
tice of praying at the limes named we 
have found to be very profitable. Some- 
times it has been a little cross, but 
though small, we feel it has helped to 
prepare us for greater ones. And we 
must further say, the most devoted, the 
most exemplary Chrisuaos we have ever 
known, and those whose godly conver- 
sation and example we have thought 
Was worthy of our example, have also 
found the practice good, and have ob- 
served it. The insinuation of the brother 
that the practice obtains because of a 
want of "close examination " of the 
subject by those who practice it, does 
not do this class of persons full justice. 
TheTe are many thoughtful and intelli- 
gent members of the church that observe 
the practice. 

We must say again that we are sorry 
to differ with our beloved correspondent, 
but we are glad to think that his 
knowledge of us, and confidence in us 
sre such, that he will not misinterpret 
our motives, or take any offence at our 
remarks. A sense of duty has led us 
to make them. We hope he will pursue 
his subject, and that God will bless his 
labors, and pour upon the church " the 
spirit of grace and supplications," Zee. 
12 : 10. J. Q. 

" Go, in thy closet kneeling, 
Do thou in secret pray." 

For the Visitor. 


The beautiful or degraded mark which 
is left by us in our pathway through 
life is surely, deeply drawn, and will 
make iis impress on the mind and 
character of succeeding generations. 
Our lasting influence, whether great or 
small, is strewn to be gathered and im- 
bibed by those who succeed us; and 
the acts which we perpetrate in the 
years of our life, and especially during 
the period of maturity, are performed 
and forever. 

A blank in society we can not be, 
though we may be a blot upon the field 
of virtue and right action, corrupting 
all who come within the circle of our 
influence. Whatever degree we may 
occupy in the world, or how insignifi- 
cant soever we may be in the estimation 
of ourselves or of others, our power in 
the world of mind and of morals is none 
the less a fact, carrying a molding, 
formative force upon character beyond 
the span of our own life. For a man to 
live independent of the influence of 
others, or without being a power in the 
world more or less, is impossible. 

The sun sets in the western horizon, 
but the good it leaves behind will never 
be lost nor forgotten. 

The tree falls in the forest, but it is 
turned into fuel, and our fires burn the 
brighter because it grew and fell. 

The beautiful flowers bloom and de- 
cay, yet their fragrance remains long 
after the wings of time have carried 
their beauty away. 

We live, and we die; but the good or 
evil which we leave behiud is repeated 
in the lives of those who come after us. 
M. V. M. 

Let all the heathen wriUrs join 

To form one perfect book, 
Yet Lord, when oace compared with thine, 

How mean their writings look. 



A Call for a Work on Freemasonry. 

In the November number of the Visi- 
tor of last year, there appeared a brief 
account of a controversy, that took place 
between br. Quinter and elder McKin- 
ney, on the consistency of Masonic prin- 
ciples with the principles of Christiani- 
ty. This was read with some interest 
by the patrons of the Visitor with us; 
this interest has been increased by a 
visit to our church by a brother who 
was present at the occasion. 

We have been conversing with the 
brethren on the propriety of a defense 
of that article of our faith, (as nothing 
of the kind yet has ever been circulated 
by the brethren,) and we received their 
unanimous judgment in favor of the 

We therefore are very desirous to 
have br. Quinter to publish a work, 
clearly setting forth our views as a 
church in opposition to Masonic prin- 

We believe the circumstances and the 
age in which we live not only justify, 
but demand such a course. 

We would further say, that if br. 
Quinter has any doubt, of disposing of 
a sufficient number of copies to compen : 
sate him for his labors, let a brother or 
two in each church district solicit the 
names of those who would be willing to 
take a copy, and let them report the 
same to br. Quinter; this would place 
him on safe ground and do injustice to 
no one. 

We would be glad to hear from others 
who feel interested in this matter. 
Yours in love, 

I. J. R. 

Loudenville, Ohio. 

"The thing that hath been, it is that 
which shall be: and that which is done, 
is that which shall be done : and there 

no new thing under the sun." 


New Cumberland, Ind., ") 
February 26th, 1870. J 

Editors Gospel Visitor : 

Dear Brethren : I have been a reader 
of the Gospel Visitor from the fifth 
volume to the present. It has ever been 
a most welcome Visitor to me as it ever 
comes laden with rich and good counsels 
drawn from the gospel, full of encourage- 
ment for the pilgrim on his way to 
Zion. May the Lord prosper your ef- 
forts to do good, and for the spread of 
the gospel is the prayer of your humble 

I sent you my name some time ago, 
and enclosed you will find 81.25 to pay 
for this year's subscription. I will also 
send you some obituaries which you will 
please publish in the Gospel Visitor. 
By so doing you will much oblige the 
parents of the deceased. 

Isaiah J. Howard. 

We thought for encouragement to the 
brotherhood we would give a short de- 
tail of our mission of fifteen days in 
Carroll and Grayson Counties, Va., and 
Ashe County, N. C. We had eighteen 
meetings, preached the funerals of thir- 
teen persons aged from nine months to 
eighty one years old, and baptized nine 
persons, four of whom belonged to other 
denominations. They confessed to us 
that they were in the wrong pew, that 
their churches did not comply with the 
word of God. They thought that all 
true believers in Christ should follow 
the rule laid down by Jesus Christ the 
pillar of the church. But brethren and 
sisters, we find in our travels many per- 
sons that say that the brethren are right 
in their faith according to the gospel, 
but being so much attached to the things 
of sense and time, they cannot yield to 



the spirit of the Lord and follow hiua in 
his foots'eps. 

We had one love feast on our mission 

ith sixteen sisters and four brethren 
with many spectators who seem to have 

great desire to see the whole order of 
the ordinances of Go 1. We had quite 
season of rejoicing throughout our 
love feast to think that we had found 
some few in this world who have been 
made willing by the power of the Word 
nd Spirit of God to accept of the terms 
Dffered unto the children of men while 
it is called to-day to assemble round the 
table of the Lord to partake of the 
jroken body and spilt blood of the Lord 
n the presence of a frowning world. 
Brethren in the ministry, let us all labor 
with the word for if we only can turn 
3ne sinner from the error of sin in fifteen 
lays, our labor will not be lost in eter- 

J. H. S. 

Floyd County, Va. 

I left my home on the 10th of March 
expecting to have the company of br. 
Isaac S. Studebaker, but his wife being 
lick at the time he could not go. Hence 
[ took the cars at Fletcher at 8 : 28 A. 
M. for Urbana \ there took the Broad 
fjrauge R. R. and got to Ashland at 2 
P. M. Stopped a few hours with the 
brethren there and then passed on to 
.;West Salem. Staid all night with br- 
Malon Myers. Next morning he took 
we to the Wayne county church meet- 
ing there at 10 o'clock A. M. In the 
ifternoon went to the house of brother 
Henry Worst and took dinner with 
them. In the evening he conveyed me 

& Ashland. Had meeting in the Dis. 

3iple Church. Though very rainy had 

write a congregation and a very pleasant 

meeting. Next morning conveyed back 

to the Wayne county church where we 

had meeting in the afternoon of that 

day Conveyed by brother Flack to 
his house on Killbuck near their meet- 
ing house. Meeting there at night and 
next day ( being Lord's day meeting) 
at 10 o'clock. Had very good atten- 
tion and pleasant meetings. On Sab- 
bath evening conveyed by br. David 
Myers to his house in Medina county, 
near the church house of the Brethren, 
where we had three pleasant meetings. 
On the morning of the 15th was con- 
veyed by brother Shoop to the Breth- 
ren's meeting house near brother and 
elder Joseph Rittenhouse. Had two 
meetings there though it was very 
stormy and we had quite a refreshing 
from the Lord. On the morning of 16th 
was conveyed by brother Samuel Garver 
to Wellington on the C. C & C. R. R. 
At Columbus called to see the agent 
with whom I have made half fare ar- 
rangements for the brethren and sisters. 
Get home safe on the morning 17th, 
found all well, thank God, as* my wife's 
health has much improved. Found the 
church in a middling good condition. 
My thanks to the brethren for their 
kindness. May God's blessings be 
given unto all. Amen. 

H. D. Davy. 

Dear brethren : Being a member of 
the Standing Committee of last A. M. 
last spring and as the brethren think 
it to be the duty of every member of the 
said committee to explain himself, I 
will also say I am none of those that 
disclaim having anything to do with the 
forbidding of the report, and I thought 
that the brethren of the said committee 
all agreed not to have the Report. May 
the grace of God, the love of Jesus 
Christ, and the communion of the Holy 
Spirit be with us all. 

Yours in love 

David Gerlach. 

Mt. Joy, Pa. 



3jtor8 from the (^hurthra. 

Manor Church, Mn., | 
February 25th, 1870. j 

Editors of Gospel Visitor. 

Dear Brethren. As news from other 
districts of the church is interesting to 
us, we thought it might be interesting 
to some of our dear brethren and sisters 
to hear how we are getting along here, 
in our little district of the church. For 
a considerable time things looked rather 
gloomy, not many coming into the 
church. Bat during the present winter 
we have had visits by some of our dear 
brethren who labored among us faith- 
fully and successfully, and the clouds 
have passed away, and the sky has be- 
come more clear. Our breth-en Moses 
Miller and Adam Beelman, from Cum. 
berland Co., Pa., paid us a visit in De- 
cember, remained one week, had two 
meetings each day, by which the people 
seemed to become much interested. 

Br. D. F. Good, of Franklin Co , Pa , 
came to us on the 12th inst, remained 
six days, had two meetings each day. 
Brethren J. D. Trostle and E. Stoner 
passed along at the same time and 
stopped with us one day. The Lord 
blessed the labor of our brethren to the 
conviction and conversion of precious 
souls, and a considerable number were 
added to the church. As the last A. 
M. thought it not advisable to give the 
exact number of members added in no- 
tices like this, we would only say, that 
about thirty became willing to follow 
the Savior into the £ owing stream, and 
enter into covenant with God, to live 
faithful until death. May the Lord 
bless our dear brethren for their labor, 
and may they be amply rewarded in the 
resurrection of the just, is our prayer. 
Jacob Reich ard. 

Salomony, Tnd., ) 
Feb. 21st, 1870. ) 
Br. Quinter : When we started at 
! Antioch, Ind., on the 10th of Feb., a$ 
iyou perhaps will recollect, the arrange- 
jments were, for Br. Daniel Smith to gd 
along to the Salomony congregation on 
la visit of love. He complied with the 
arrangement, and together with Elder 
Samuel Murray, held a series of meet* 
ings continuing from the 11th to the 
14th of the present month. We had a 
joyful season together. The Lord ma- 
nifested himself among us, and blessed 
the word preached to the conversion of 
sinners to God. Seventeen precioui 
souls were added to the church, and al- 
together we had a season long to be re- 

Yours in the bonds of love, 

A. H. Snowberger. 

Editors of Gospel Visitor : Brethren, 
I will give a brief account of a journey 
to Mifflin and Blair Counties, Pa. 

I left home on the 7th of January for 
Lewistown, Mifflin Co., Pa. The Dry 
Valley congregation was the first place 
of labor. I remained there six days, 
and had a very pleasant meeting with 
the brethren. Indeed, I think our meet- 
ing rather a model meeting. The order 
and interest were very commend ible. 

From Dry Valley, 1 was taken to 
Spring Run congregation, and remaiued 
there five days, and had a very good 
meeting. The members of the Spring 
Run congregation are alive and active. 

On the 21st I came to Tyrone, stopped 
with br. Henry R. Holsinger over night, 
and had a very pleasant visit. On the 
22d I came to the Clover Creek congre- 
gation, and remained there until the 
morning of the 26th. 

I arrived at home the evening of the 
27th and found all well. Thanks to 
God for his abundant mercy. And ma 



ly thanks to the dear brethren and si3- 
ers for their kindness to me. Although 
e did not see great results from our 
abors, by seeing sinners converted, we 
hink the brethren and sisters were coi- 
led. There were some added by b?p- 
,ism, and others almost persuaded to be 
Christians. May God help them to 
moose the " good part that shall not be 
;aken from them." 

John Wise. 
Scenery Hill, Pa. 

Milfoed, Tnd. ) 
March 8th, 1870. } 
Dear Brother : 

As you desire church 
news, I will sead you some. We have 
had meeting here for iwo weeks, and 
over fifty were added by bsptism. Then 
I went to brother Jacob Berkey's dis- 
trict, where we had meeting one week, 
and over forty were added to the church. 
I then went to br. Whilmore'g congre- 
gation, and there was meeting there 
about two weeks, and at this meeting 
there were over twenty added to the 
church. 1 then went to Michigan and 
held a few meetings and here there was 
baptism pevibimed. At these different 
meetings there were added over one 
hundred and twenty persons to the dif- 
ferent congregations. And since those 
meetings closed there have been over 
fifty more added. I came home March 
6th, and found all tolerably well, thanks 
to the Giver of all good. 
Yours truly, 

Jesse Calvert. 

Dear Editors : Having been a con- 
stant reader of your paper much devoted 
to the truth, I prize it dearly, as it con- 
tains much solid reading, and such as is, 
I think, edifying to its readers. And 
it also gives us considerable church news 
which I love to hear and learn that the 

ark of the Lord is moving on with suc- 
cess and that the brotherhood is spread" 
ing throughout God's earth in these 
dark and doleful times. 

A few brethren of us that have chosen 
the West as our future home to plant 
the true religion and worship of the 
great Jehovah, emigrated to this part of 
the country last fall, to Dallas county, 
Iowa. There were 14 members of us 
who came, and there were four living 
here when we came. We appointed the 
13th day of November last for a meeting, 
and organized a church. At present we 
number twenty three We have one 
speaker, br. C Long, who is well known 
throughout the fraternity of the breth- 
ren. We have also one deacon. And 
there is a good prospect of having a 
large church here before long. Our 
doctrine is strange to many people, yet 
they give the best attention to the word 
taught them. We desire the prayers of 
God's children in our behalf, that we 
may be successful in building up the 
cause of Christ, for which he suffered 
and died. 

Your humble servant, 

John B. Diehl. 

Adel, Dallas Co. } Iowa. 

Berrien Congregation, ) 
February 22nd, i870. j 

We are progressing finely. There is 
a great earnestness and zeal manifested 
in the prosecution of the work of the 
Lord by the Brethren, David Miller, 
Jacob Cripe and James Miller, all of 
Portage Congregation, at the helm. 
We number about 150 in this arm or 
branch of the church. Two years ago 
our number was small. 

A. J. Ingleright. 

J. Quinter: 

Dear Brother. The 
brethren have had meetings for about 



three weeks, and the Lord has blessed 
their labors and quite a number was 
baptized and there are several more ap- 
plicants. Among the number added to 
the church were Methodists and Luther- 
ans. Our church has not had such an 
increase since its organization. May 
the work of the Lord go on and Zion 

Yours in Christ, 

J. L. Kuns. 
Cerro Gordo, III. 


Notice is hereby given to all the 
churches comprising the Northern Dis- 
trict of Indiana and Michigan, that our 
next District Meeting will be held, the 
Lord willing, with the brethren at Sugar 
Grove meeting house, 3£ miles south 
east of Elkhart, on the 5th day of May, 

Jesse Calvert, Clerk. 

Eastern Ohio District Meeting. This 
meeting will take place, the Lord will- 
ing, Tuesday, May 24th, 1870, accord- 
ing to appointment at last district meet- 
ing in the Mahoning Church at 10 
o'clock A. M., 8 miles northeast from 
Columbiana Station on P. F. W. k C. 
R. R., where brethren will have to ar- 
rive with the noon train on the previous 
day (Monday,) and in ordrer to secure 
conveyance from the station to the 
meeting house, it will be necessary for 
the brethren, who intend to come by 
railway to send at least two weeks pre- 
vious notice of their coming, so that 
sufficient conveyance may be provided. 
Direct letters to Jacob H. Kurtz, New- 
Middletown, Mahoning Co., Ohio. 

By order of the church, 

D. J. Peck, 
Clerk of the last Dist. Meeting. 


The Pittsburgh, Cincinnati and St. 
Louis Railway Co. have agreed through 
through their agent to pass all our 
brethren and sisters who may attend the 
Annual Meeting to be held at Waterloo, 
Iowa, on the 6th of June, 1870, back 
free over their R. R. upon the following 
condition : provided we pay full fare 
from the point we got on their R. R. to 
Chicago. Clergymen and all if they 
want to come back on the return ticket 
they will furnish us, must pay full fare. 
To make sure work I am getting tickets 
with the agent's name to them. The 
Tickets will be at the A. M. for distri- 

Now take notice this railroad is called 
the Pan Handle Route. The agent says 
he will have some trouble with other 
companies, but we shall have no trouble 
if we follow their directions. The places 
along the R. R. are Pittsburgh, Steu- 
benville, Coshocton, Newark, Columbus. 
At Columbus you change cars for Chi- 
cago. Now (so you may know you are 
going right for free pass back) the places 
are Urbana, Piqua, Covington, Union, 
Logansport, Chicago. 

Now if any of the brethren or sisters 
want to stop in Columbus, Ohio, a little 
while as you come in from the East 
walk right on at the west end of the 
depot right across the street a little to 
your right you will see the Exchange 
Hotel. Very good fair and moderate 
bills. I have an understanding with 
them to that effect. 

Now, dear members, if you want to 
visit long on your journey you must do 
it before the time of meeting, if you 
want to come back free, for they will 
only give us 4 or 5 days after the meet- 
ing to return. 

H. D. Davy. 

Casstow7i, Miami Co., 0. 



If the Lord will, the brethren pur- 
ose holding the district meeting for 
he district of West Virginia, with the 
brethren, in Sandy Creek congregation, 
J reston county, on the loth and 14th 
f May next. An invitation is exteuded 
o those who may wish to be with us 
lpon that occasion. Those who may 
ish to correspond with reference to the 
neeting will address the writer. By 
irder of the church. 

James A. Ridenotjr. 

Brandonville, W. Va. 

A Request. 

Brother Quinter: Permit me, through 
your columns, to request brother Benja- 
min F. Mooinaw, of Virginia, to do me 
the justice of publishing my letter to 
him, from which he gave an extract in 
the March No. of your paper, entire, or 
at least all that refers to the Reporter 
Mutter. By so doing you will much 

Yours truly, 

Tyrone, Pa. 

Tha District Meeting for Missouri 
will be held (the Lord willing) in the 
Walnut Orejk congregation, Johnson 
30iinty, on the 13th and 14th of May, 
1870. A general invitation is hereby 
extended to the brethren and sisters to 
be with us at that time, and especially 
[do we crave the presence of the laboring 
[brethren, not only from Missouri, but 
jalso from other States. Those coming 
Iby R. R. will stop off at Center View, 
where they will meet with conveyances 
to the residence of the brethren. They 
will please give the time of their arrival, 
|if they wish to reach this point before 
the time of the meeting. By order of 
the Church. 

Address A. Hutchison, Center View, 
Johnson Co., Mo. 


The District Meeting for the District 
of Kansas will be held, the Lord willing, 
at the Brethren's meeting house in 
Ozaukee, Jefferson County, Kansas. It 
will commence on Saturday, April 16th 
and continue over Easter, business to 
commence on Monday, the 18th. It is 
hoped, that all the churches will be re- 
presented. Brethren from the East are 
invited to be with us. All who may 
come by railroad via Kansas City or 
Leavenworth, will stop off at Medina 
Station on the Pacific R. R. All breth- 
ren will be met on Saturday at the above 
named station by informing any of the 
undersigned. By order, 

Jos. M. Elliott. 
Cooks Ford. 

C. Holler. 

David Priddy. 

John H. Replogle. 
Ozaukee, Jefferson Co., Kansas. 

Died in tho upper Cumberland church, Pa., 
February loth, Bro. HEZEKIAH YOTER, 
aged 54 years, 6 months and 18 days. He was 
universally respected by all who knew him for 
his morality and his honesty, hut he delayed to 
become obedient to the Gospel until last fall, 
and since he was a very zealous brother. He 
leaves a widow (a Sister) and 4 sons and 2 
daughters to mourn their loss. Funeral services 
by Elder Daniel Heller, Daniel Hollinger, and 
the writer, from the 2d Cor. the last 2 verses of 
the 4th chapter, and the first part of the 5th 

Johx Brindle. 

Died February 8th 1870, in the Lower Cum- 
berland Church, Pa., sister RACHEL MOHLER, 
wife of br. Samuel Mohler, aged 55 years, 1 
month and 13 days. Funeral services by br. 
Adam Brown, from Rev. 14: 12, 13. The de- 
ceased was a sister to the writer. 

Moses Miller. 

Died November 10th 1869, of lingering dh- 
oafl«, Bro. CONRAD STUTZMAN of Desmoines 
City, Iowa. He was born in Pennsylvania, Oct- 
LOth 1303, and raised in Ohio. He was there 
married and then emigrated to Indiana in 1830, 
from there to Iowa in 1846. 

Funeral services by brethren. N 

G. R. Baker. 

Died February 20th 1870, in the Piper Creek 
congregation, Miami Co., Indiana, Sister ELI- 
SABETH ERBAUGH, wife of Brother Philip 
Erbaugh, aged 39 years, 1 month and 12 days. 
(She was a daughter of our old friend Jacob 
Marken.) She was a very exemplary member, 
ever ready with open hands and a kind heart to 
assist the needy. She leaves a kind husband 
and 4 children and a great many friends to 
mourn the loss of a faithful companion, a loving 
mother, and a good neighbor. Funeral dis- 
course by the Brethren from Psalm 116 : 15 to a 
large and attentive audience. 

John Erbaugh. 

Died in Delaware Co., Ind., Dec. 11th, 1869, 
MAGGIE B., daughter of br. John and sister 
Elizabeth Hoover, aged 2 years and 8 days. 

Also on the 13th of the same month, in the 
same family, MARY H. HOOVER. These 
little ones were suddenly called away from their 
earthly to their heavenly home. These children 




were both buried in the same grave. May God | Died in Carroll Co., 111., ATHEL ADELLA 
eomfort the hearts of the dear parents, that they 1 MEYERS, daughter of friend Wm. and Martha 
may not mourn as those without hope. Funeral Meyers, on the 17th of October 1869, aged 1 
services by br. John Studebaker and the writer ] year, 3 months and 19 days. Funeral occasioa 
from 1 Thess. 4 : 13, to a large and attentive ', improved by Elder Jacob S. Hauger. 

T. M . n j TTntTATjn Died ' n Waterloo, Iowa, on the 24th of No- 

A Irember 1869, GEORGE K. RHODES, son of 

Died in the Beaver Creek church, Rockingham i friend Jacob Rhodes and wife, aged 9 years, 9 
Co., Va., Feb. 7th, Br. JOHN STOCKS, in the months and 14 days. 

fiftieth year of his age. The occasion was im- Algo on the 26th of November, JOHN A- 
proved by the brethren from 2 Sam. 14: 14, in RHODES, Bon of same parents, aged 16 years, 
the presence of a large concourse of people. j 3 months and 8 days. The parents are mem- 

rr Mi°J2 ^e/ame place, Feb. 20th, Br. ABRA- 1 bers of the Evangelical Association. Funeral 
HAM CLICK, in the seventy third year of his j dhsc0UT9Q delivered in the Waterloo hall by El- 

age. Services 

by the Brethren from Heb. 4: 

Jacob Thomas. 

Died in the Danville church, Knox Co., Ohio, 
July 9th, Br. PETER CONKLE, aged 32 years, 
7 months and 3 days. He wag a speaker in the 
first degree, and promised fair to be a useful 
preacher. He left a widow and 4 children to 
mourn their loss. Funeral service by br. Ed- 
nJnster from Rev. 14 : 13. 

Also in the same place, Oct. 13th, 1S69, Br. 
JOHN L. WORKMAN, aged 48 years, 4 months j released of all troubles and trials. Her husband 
and 1 day. He left a widow and 5 children to ( and dear children are left to mourn and weep 
mourn his loss. Funeral service from 2 Cor. j the loss of a kind mother and near and dear 
5 . 1. companion. Our beloved brother now desires 

der Jacob S. Hauger from Prov. 14 : 

Died in Eel River Congregation, on the 15th 
of November 1869, our beloved Sister ELISA. 
BETH, wife of Daniel GARBER, aged 39 yeara 
nnd 1 month. She left her afflicted husband in 
a pityful condition who had a fall last June 
from the purline plates down on the thrashing 
floor and broke his arm and bruised his hip so 
that be has not been able to walk since without 
crutches, and now bereaved of his dear compan- 
ion ; but we hope the sister is now at rest and 

Died near De Graff, Logan Co., Ohio, Sister 
REBECCA ROOF, daughter of br. John and 
sister Barbara Snyder, and wife of br. John 
Roof. Deceased aged 22 years, 6 months and 4 
days. She leaves a k»nd husband, one child, 
and many friends to mourn her loss ; but we 
hope their loss is her great gain. Funeral ser- 
vices by Elders Jos. Kauffman, Abram Frantz 
and J. L. Frantz, from Prov. 14: 13, to a large 
and attentive congregation. 

Died in the Chippaway Church, Wayne Co/ 
Ohio, SUSANNA LOCHER. wife of John Locher' 
on January 11th, 1870, of Rheumatism, aged 74 
years, 6 months and 11 days. Funeral services 
from Rom. 6: 22 and 23 by John B. Shoemaker. 

Died in Manor Church, Washington Co., Md., 
on the 14th January, Sister ELLEN LEARY, 
in the 34th year of her age. She was an exem- 
plary and pious sister, lived a life worthy of 
imitation. A short time before she died she 
called for the Elders of the church, and was 
anointed "in the name of the Lord" by Elders 
Moses Miller and Adam Beelman who were with 
us on a visit of love. Funeral service by Br. 
D. Long from Rev. 22 : 14. 

J. Reichard. 

Died at the residence of Br. Joseph Garber. 
near Tipton, Cedar Co.. Iowa, Oct. 26th 1869. 
Br. ABRAHAM GARBER, aged about 100 
years. He was a Deacon in the church for over 
69 years. Funeral discourse by Br. Samuel 
Musselraan, from 2 Timothy 4 : 7, which was 
selected by the old Brother before he deceased. 
David Brower. 

Died in Poplar Ridge congregation, Defiance 
Co., Ohio, on the 5th day of February 1870, 
DAVID LEHMAN, son of Br. Henry B.^nd 
sister Catharine Lehman, aged 2 years, 2 months 
and 9 days. Funeral occasion improved by Br. 
Aaron Berkeybile and William Nofringer to a 
large assembly of people from Mark 10 : 13 — 16. 
Jacob Lehman. 

the prayers of God's people in his affliction and 
bereavement, so that he may be able to bear up 
in his distressed condition. S. G. 

Died in Little River Church, Floyd Co., Va., 
November the 4th, 1869, our much beloved 
sister ELISA, wife of br. John SPANGLER* 
aged 36 year6, 5 months and 29 days. Sister 
Eliza was afflicted for 5 years with palsy so that 
she did not walk in that time. Buth with all 
her afflictions that she had to undergo her faith 
was strong in the Lord looking forward for that 
crown after death. She entered into the church 
at an early age and was a faithful sister until 
her death. She died with a smile on her coun. 
tenance. She leaves a husband (a minister), 6 
children and many kind friends to mourn their 
loss. We have the hope that our loss is her 
great gain. Her funeral was not attended to at 
her burial on account of communion meeting in 
the county at the same time. 

Died in West Fork church in the above named 
county, in the month of September 1869, sistei 
SARAH REED, aged about 80 years. She suf 
fered a long time before her departure. Sh» 
leaves a husband (not a member of the church, 
and several children to mourn her loss, 
hope our loss is her great gain. 

J. H. Slusher. 

Died in Milford, Kosciusko Co , lnd., Feb 
14th, 1870, Br. MICHAEL HANEY, aged 61 
years, 10 months and 9 days. Br. Haney wa 
sick for about six months. He bore his afflic 
tions patiently and left this world in hopes 
an immortal glory. He leaves a widow and si. 
children to mourn his loss as an affectionat 
husband and father. He was followed to hi 
last resting plaee by a large concourse of rela 
tions and friend". Funeral discourse by bi 
Moses Hess from Rom. 8:1, to an attent:v| 

John Arnold. 

[Companion please copy.] 


lilt- brethren "i tlu- (.iiii<.u Church i 
expect 'i> hold their loveleast. tin- Lord trillion. 

Iltfa and 1 2th ol 1876 'it tin- houfe 

Henry Snjder, near Osnaburg, St. irk I 
A general invitation is extended to nil the mem 
her.-, and e^pec-in I i y t(» those who labor in the 
word. By order of Liu- uhurch. 

D. .). I»R< K. 

March 17th 1870. 


We have still some "t volumes Itf. 17 A. 18 on 
hund. and we now make the following new nfl'er: 

For one subscriber for the present [2<lrh] vol- 
ume and £1.25. one of the above volumes will 
he sent. 

• We have printed hut a limited number of the 
first three mimbei> of present volume, and have 
now but tew back N«>s on hand. Tbo*e who 
want the full volume should send without delay. 

When back volumes are wanted it must al- 
ways he stated, and if to be sent by mail, ten 
vents per volume must he sent for postage. 

Larger amounts, when convenient can he 
sent by Post Office Order made payable at Day- 
ton. Subscriptions, and all business letters 
pertaining to the "Visitor" address to 


Dm/ to it. 0. 

Books on Freemasonry 

MASONRY. By President Finney. "A 
clear, candit and Christian discussion of ibis 
subject.*' Price $1,011. 


By Elder D. Barnard. 

To which is appended 


Mystsries of Odd-Fellowship, 

By a Member of the Craft. 

The whole containing over five hundred 
pages, lately revised and republished. Price 

The above books sent postpaid *t annexed 
prices, Address H. J. KURTZ. Dayton. O. 

We will furnish Webster's Dictionaries, either 
the " Unabridged " or the "Nitional" edition 
nt regular prices. We also furnish Smith'* Bible 
Dictionary. Price, leather (library style) So. 50. 


New Edition. 
(Containing between five and six hundred 
paires. Mid over eight hundred livinus.) 

Slieep binding plain, -ingle $ .75 

per dozen 7.25 

Arahasque, plain ... . ,75 

per doz 7.25 

extra finish 

per doz 8.00 

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per do/. 10,00 

Pocket book form 1/25 

per dozen 12,00 

Sent by mail prepaid at the retail price. 
When ordered by the dozen, add 1.25 pei 
dozen for pontage. 

The Nkw Gkrman Hvmn Book. 
This book will contain about two hundred 
pages and about three hundred hymns. It 
will be bound with the new English book; 
and both together.will be sold at the following 
prices : 

Turkey morocco, single $1,25 

per dozen 12,00 

Arabesque plain, single 1,00 

per dozen 9.00 

Sheep binding plain 1.00 

per dozen 9.00 

The German hook alone will be sold at the 
following prices : 

Sheep binding plain, single $0.50 

per dozen 5,00 

W hen several dozen are wanted, it is best 
to have them boxed. A box containing five 
or six dozen will cost about fifty cents. This 
should be added. Books sent in this way 
should be sent by express. Express charges 
can be paid at the office to which books are 

Give plain directions in what way books 
arc to be sent, and to what office. 

All remittances of any considerable amount 
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person sending. And the books will be sent 
at our risk. Express charges should be paid 
when money is sent by Express. 

Covington. Miami Co.. O. 

Those who are prejudiced against anything 
new should know that Dr. Fahrney's Blood 
Cleanser or Panacea was used in practice by 
old Dr. P. Fahrney of Washington county, 
Md., as far back as I7S9. It is now put up in 
bottles but the medicinal properties are the 
same. Unlike anything else in market it can 
he taken with benefit in all diseases from a 
bad (-old to a violent fever, from a ringworm 
to a bad case of scrofula or cancer. Infants 
can take it as well as the aged and feeble, and 
sells readily wherever it is known. Will be 
sent upon the most liberal terms to those who 
will introduce the same among their neigh- 
bors. .Many have done well by ordering. 

The Health Messenger will be sent free lo 
any address For particulars address Dr. P. 
Fahrney. No. 30. North Dearborn St . Chica- 
go. III.! or Dr. P. Fahrney's Bro's & Co., 
VVavnesboro, Pa. 


will be sent postpaid at the annexed rates. 

Oehlschlaeger's German and English Dic- 
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Part in English characters 1.75 

The same with pronunciation of Eng- 
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Nonresistance paper 

hound :2~> 

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Plain sheep bindin« .75 

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Extra • -:> 

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I have just had published a new hook con- 
taining 282 pages, neatly printed on good pa- 
per, well bound in embossed muslin cases, 
treating on the following subjects: A discus- 
sion on the introduction of Christ's kingdom 
and trine immersion, between a Cambellite 
minister, so-called, and myself resulting in 
his conversion. Accompanied with an able 
vindication by him of the doctrines of the 
church. *Jd. A treatise on the Lord's Supper. 
•*kl. An essay on the necessity, character, and 
evidences of the new birth. 4th. A dialogue 
on the Peace Doctrines, with an ad.ii 
the reader, all writteif'by me. 

This work, which is approved by all that 
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following terms; 

For each single copy $ .fiO 

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Respectfully your brother and friend, 
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A Debate on Immersion befween Elder 
James Q.ninter, and Rev. S. P. Snyder. 
Price ' $ , 

Address H J. Kurtz. Davton. O. 







ED1TK1) P.V 


VOL. XX. MAY, 1870. NO. 5. 

TERMS : One Dollar and twenty five cents 
per year in advance. 



Is the Holy Spirit necessiiry for each Be- 
liever 129 

"Son Remember" 131 

Preaching and Prophesying 134 

Trust in Providence recommended I3P 

Momentous Themes. No. '.I 141 

Hermon and the Hill Mizar 145 

The Way to be Happy 148 

A baseless Theory 150 

Belief 151 

A friendly Letter 

An Appeal to the Brethren 154 

The Standing Committee 

The Reporter Question 155 

Yonth's Department— The way to speak 

to Boys 155 

Happy Hattie 156 

What do yon read ? .. 15? 

Correspondence . 

Rail Road Notice . 158 

Obituaries 159 

Letters Received. 

From John Lair, P. C. Garman, John Zuck, 
David Bock, F.M.Snyder, J. W. Gripe, (2), 
H. D. Davy, S. B. G.irman, Eliz Click, Mary 
Hoover, H. D. Lawshe, L. Caldwell, John Hoo- 
vor, John P. Ebersole, James L Switzer, Mich. 
C. Miller, Abr. Wray, W. Arnold, Moses Mil- 
ler, Jacob H. Fishel, Wm. A. Murray, John 
Reed. Emeline Anderson, Sarah Harley, J. C 
Funderbnrgh, H. B. Brumbaugh (3). M. E. 
Reichard(2), David McDonald, B F, Moomaw, 
P. C. Slusser, Elij. Showalter. John Gault, J. 
S. Flory, Sarah Bear, A. J. Inglerigbt, D. B. 
Mentzer, Isaac Price. L. Johnson, Sue V. 
Crumpacker, Michael Sisler, John E. Demuth, 
I. W. Butterbaugh, Otis Brubaker, E. K. 
Buecbly, D. Spohn, D. Bechtelheimer, Josiah 
Rensberger, Daniel Koontz, Henry lay, I. B. 
Tawzer, B. F. Runs, Elias Schrock, John 
Butterbaugh, Daniel Smith, Peter S. Eiken- 
berry, J. Miller, Rudy Studebaker, Wm. Sad- 
ler, Thomas Lyon, Isaac Huntsberger, Adam 
Bealman, F. M. Siyder, E. S. Miller, Daniel 
Smith, D. P. Sayler, I. H. Middlekauff. John 
Arnold, William Lindley, John Ridenour, B. 
F. Runs, D. Heekmao, R. Studebacker, Jacob 
W. Erabill, John Buterbaugh, Thomas Lyon. 


From Benj. Keeny, John Srretch. A M T. 
Miller. Martin Cosner, Daniel Rhodes, W. K. 
Simmon^. H. J. Smucker, Dan'l Miller, Enoch 
Fry, James A. Sell, Jos. W. Beer. Miry B. 
Harris. Jo j . Zahn, Jesse Wells, Asa Bearss, 
John Gans, Joseph I. Cover. Sol. Bucklew. V. 
Reichard, Win. J. Stout, C. Rover, Michael 
Glotfelty. C Weaver, X. Hi^hberjier, Ross E. 
Reed, John E. Demuth, Lewis Glass. John 
Holsinger. Laodon West, <ic<» M«>urer, A. F. 
Snyder. Jas. II. Wilson, V. E. Gary, Simon 
Hetrick, Jacob L Baker. K>ite Moomaw, John 
K. Beery. D. F Good. John Wife, Jacob Wine, 
H. H. Fulck, Junes C. McMallon, George II- 
gtn fritz. John Greene. Simon H. Sturkev. 

\0 BACK At TIBER**. 

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on ou 


Dear Brother Kurtz: Say to the brethrei 
through the Visitor that my address is now I 
Quarry, Marshall Co , Iowa, instead of Marshall- 
town, Iowa. Brethren coming from the east 
wishing to stop with us would do well by stopp- 
ing at Quarry Station as that is only two miles 
from our bouse whereas Marshalltown is five, 
and it is not two miles from my house to the 
meeting house. I wrote those last lines because 
I was informed that some of our eastern minis- 
ters expected to be with us before the Annual 
Meeting. And I wish them also to know th 
they can take the cars at Marshalltown on th 
6th f;f June and run round to Waterloo. 




I have still on hand a number of my books 
containing a discussion with Dr. J. J. Jackson 
(Disciple i on trine immersion, an account of 
his conversion and change, a treatise on the 
Lord's Snpper, an essay on the new birth aud 
a dialogue on the doctrine of non-resistance, 
wiih an address to the reader. The whole 
containing 282 pages neatly bound, which I 
offer on the following terms: 

Single copy post paid $ 68 

Per dozen, post paid 7 00 

Patronage solicited and reasonable deduc- 
tion made to agents. 

B. F. Moomaw, 
Bonsack. Roanoke Co.. \ 


We are prepared to print Books. Pamph- 
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small Posters, in a workmanlike manner, and 

Orders from a distance promptly attended 
to. Address K. J. KURTZ. Dayton, O. 
Office at 60.^ Jefferson street, up stairs, 
[ opposite the "Beckel House.'' ] 


Vol. XX. 

MAY, 1870. 

No. 5. 

Is the Holy Spirit Necessary for 
Each Believer? 
In looking at the Holy Spirit un- 
der different aspects as we are en- 
deavoring to do, the thought con- 
tained in the question heading our 
present article has forcibly impressed 
our mind. And being extremely an- 
xious that our humble labors may 
be practical and brought down to 
the understanding and utility of 
each individual member of the 
church; and not only so, but to the 
individual benefit of each person 
who may chance to read our re- 

have but little work, or none at all 
to do. And so the work is done, 
such members feel satisfied, though 
they do not help to do it. We are 
fearful that in like manner, the idea 
may obtain with some, that so the 
official members of the church are 
"full of the Holy Ghost and wis- 
dom " as the first deacons were to 
be, that is sufficient, though many 
in the church, and they among the 
number, may not possess it. We 
presume we could not easily find 
any that would openly avow such a 
sentiment; neither could we easily 

marks, we feel like looking at the 1 find any that would openly avow 
privilege of every person touching the sentiment that the ministers are 
the possession and enjoyment of the ; to do all the active and laborious 
gift of the Holy Spirit. work of the Lord in converting 

While every member of the church j souls, and in enlarging the church; 
in reading the Scriptures, and seeingj and yet this erroneous and so'U 
the importance that is there attri-i destroying idea, without doubt, ob- 
buted to the Holy Spirit, may rea j tains with too many. And so may 
dily admit that this great gift of the no less fatal error that so the 
heaven is necessary for the church, Holy Spirit is some where in the 
that it may possess the light, the church, this is enough, though each 

life and the power which are requir- 
ed to prepare it for the great work 

individual member may not possess 
it. No/v as it is not enough for us 

that God designs it to accomplish,: simply to recognize the existence of 
still may there not be a danger of a the Holy Spirit in heaven, in order 
misapprehension in regard to what' that it may properly affect the 
really constitutes the church in church, but we believe it must come 
which this divine character is to down from heaven and dwell in the 
dwell ? We fear there may be, and church, or it will accomplish nothing 

that there is such a misapprehen- 
sion, and hence our present article. 
There is a strong disposition in 
many members of the church, to 
throw the principal amount of work 

for it, so we must believe that it is 
not sufficient that it is possessed by 
the ministers or the official members 
ot the church, but that it be univer- 
sally diffused among all the members, 

that the church is to do, upon the! each one possessing its vitalizing 
minister and the other officers in it, I energy, sanctifying power, and com 
and to feel that private members Porting influence. 



"Now there are diversities of gifts, | and the helps which it affords. When 
but the same spirit. And there are we consider that Christ was rejected 

differences of administrations, but 
the same Lord. And there are di- 
versities of operations, but it is the 

by the Jews; that his divine charac- 
ter or Lordship was denied; that all 
who believed on him were east out 

same God which worketh all in all. i of the sj-naguoge and persecuted; 
But the manifestation of the Spirit, we shall then understand that it re- 

is given to every man to profit with- 
al." 1 Cor. 12: 4 — 7. So affirms the 
apostle Paul. According to this 
language, especially the conclusion 
of it, to every one of God's servants, 
there is given a manifestation of the 
Spirit. By the manifestation of the 
Spirit here, we understand a portion 
of its gifts. As the Spirit itself is 
called a gift, its peculiar influences 

quired a degree of moral courage 
and self denial to encounter the per- 
secution and reproach, of confessing 
Christ, that the Holy Spirit alone 
could impart. And not man}- under 
these circumstances of persecutions 
would be likely to confess Christ 
but what were true believers. 

Then as no man could consistent- 
ly make and faithfully live out the 

may very properly be called gifts. \ Christian profession, as we have 
Some of the gifts of the Holy Spirit seen, but by the Holy Spirit, the 
were miraculous. These were not absolute necessity of it for every be- 
necessary for the salvation of the liever is very plain. And we are 
apostles, but they were necessary glad to know that not only the 

to prepare them for the special work 

that they in their time had to per 

form in establishing the church and 

the cause of Christianity in the 

world. But there were other gifts 

apart from the miraculous, which 

were necessary for every believer to 

establish him in the cause of Christ, 

and to prepare him for his place in 'obedience of faith, may possess and 

the church, and for working out his enjoy the gift of the Holy Spirit. 

salvation. It is said by Paul, just I We shall notice a few scripture tes 

before the language already quoted timonies which show that it is the 

apostles, and the officers of the 
church, and the learned and most 
honored among believers, but also 
the poor, the ignorant, and all classes 
of men who sincerely believe on 
Christ, and trust to him for salva- 
tion, and who have realized the for- 
giveness of their sins through the 

as referring to the gifts of the Spirit, 
" that no man can saj T that Jesus is 

privilege of all Christians to receive 
the Holy Spirit; and not only so, 

the Lord, but by the Holy Ghost/' I but that it is necessary in order for 
1 Cor. 12:3. The meaning of this them to complete their Christian 
language seems to be this: none can I character to receive it. When Paul 
embrace the religion of Christ, and met certain disciples at Ephesus, he 

faithfully maintain the Christian 
profession and life, in view of all the 

inquired of them whether they had 
received the Hoi}' Spirit since they 

difficulties attending that holy life; | believed. Acts 19: 2. The fact that 
and reverence, adore, love and obey j he made this inquiry, in connection 
Christ, as must be done by all who! with the circumstance that he did 
would have him to be a Savior to not have them until they had re- 
them indeed, without the Holy Spirit I ceived it, shows conclusively that in 



Paul's estimation it was necessary 
for believers to receive the Holy 
Spirit. In Acts 8: 14 — 17, wo have 
the following statement: "Now 
when the apostles which were at 
Jerusalem heard that Samaria had 
received the word of God, they sent 
unto them Peter and John: who 
when they were come down, praj^ed 
for them, that they might receive 
the Holy Ghost: for as yet he was 
fallen upon none of them; only they 
were baptized in the name of the 
Lord Jesus. Then laid they their 
hands upon them, and they received 
the Holy Ghost." The apostles 
judged it important that these be- 
lievers at Samaria should have the 
Holy Spirit, and went down from 
Jerusalem and assisted them in ob 
taining it. The apostle Paul, Kom- 
8: 9, makes the following solemn af- 
firmation: "If any man have not 
the Spirit of Christ, he is none of 
bis." The Holy Spirit here is said 
to be the Spirit of Christ, 1, because 
it has been made available to man 
by Christ's mediatorial work; and 
2, because he confers it upon those 
who are prepared for it. Observe it 
is said, " if any man have not the 
Spirit of Christ he is none of his." 
This language makes the possession 
of the Holy Spirit absolutely neces- 
sary ior every person. The follow 
ing is Dr. Guyse's paraphrase of this 
expressive passage, and contains the 
practical import of the apostle's 
meaning: "But if, after all, there 
should be any of you, that is not 
partaker of the renewing and sanc- 
tifying operations of the Holy Ghost, 
who is as properly the Spirit of the 
Son, as of the Father, I must be so 
faithful as to tell you plainly, that 
be such a person's pretences what 
they will, he is not united to Christ, 

as a member of his mystical body, 
through faith in him; he is not a 
child in his family by adoption and 
the new birth ; he is not a subject 
of his kingdom by the conquests of 
his grace; nor has he any claim to 
his care of him, as his property and 
charged for eternal salvation ; and, 
if he lives and dies in his present 
condition, Christ will not own him 
for his, nor admit him to eternal 
life, as such, at the last day." We 
trust we need say no more to prove 
that every believer may have, and 
must have the Holy Spirit, if he 
would have his salvation made sure. 
Dear reader, who ever you are, 
do not undervalue the great impor- 
tance of a personal interest in the 
gift of the Holy Spirit. It is your 
privilege to receive it. Christ has 
made it available to you, and fail 
not to secure it. A failure in this, 
involves the loss of your soul and 
heaven. J. Q. 

For the Visitor. 


Whatever opinions men may hold as 
touching "The Hereafter," the narra- 
tive of the rich man and Lazarus, 
strongly impresses the tact that, losing 
our material body, we shall not lose our 
power of remembrance, and that the 
neglects of the past will go with us 
through a never ending present. 

We recollect — distinctly recollect — 
with pain and regret, some of our acts 
of disobedience in childhood; or our 
selfish conduct in after years towards 
our brothers and sisters, and also the 
satisfaction and joy experienced and still 
felt by doing right, by being kind and 
accommodating. Then if we have already 
proof here in this life of this great fact, 
that our remembrance will eith J make 



us feel bappy, or unhappy ; (and happi- 
ness is what all desire), then I say, why 
not strive to gain the greatest store of 
that which produces happiness, and 
avoid all that produces the reverse ? 

In the case before us of the rbh man 
and Lazarus Jesus wishes to inculcate a 
principle which he himself so largely 
carried out in al! his life, and an imita- 
tion of which by all his followers would 
have no other but the best resul.s upon 
the whole human family even in this 
life already, and how much more in the 
life to come. 

We will now make a contrast; sup- 
pose then the case of Lazarus coming 
up before the rich man and he would 
have inquired into his wants and re- 
lieved them, supposing Lazarus had a 
wife and children depending on him for 
support, the rich man entering their 
dwelling with his servant carrying pro- 
visions and a suit of clothes for each, 
imagine the joy upon presenting the 
same, — listen in the evening in the 
twilight the prayers and thanksgivings 
ascending up unto the Father of all in- 
voking blessings upon their benefactor ; 
follow the rich man home to his own 
stately mansion, the vision before his 
eyes of the past days experience makes 
him happy. Will it not stimulate him 
to repeat the experiment? and if so, 
what will be the result? 

On the other hand, the rich man sees 
Lazarus before his gate daily receiving 
the crumbs only that fall from the rich 
man's table; he looks at him with dis- 
dain, considering him a lazy, goodfor- 
nothing scamp, that might be well off 
did he but exert himself a little more, 
use a little more economy, a little more 
forethought; make better calculations, 
be more prompt &o. &c. As for me, I 
am the son of Abraham, the blessing of 
Gcd hath attended all my labor. I 
have been prompt ; I have given tithes, I 

have fasted, I have prayed, I have at- 
tended to all the laws and statutes of 
the Lord, hence I have prospered and 
what the Lord has blessed me with by 
the labor of my hands, belongs to me 
and I can do with it what I please. He 
goes to bed satisfied with himself, — he 
dies — he is buried. In hell he opens 
his eyes, alas! he sees Lazarus, he re- 
members him, he asks their common fa- 
ther to send him for relief; but the re- 
ply is " Son remember!" he remembers 
but Ah ! what a painful remembrance ! 
He despairs for himself, but he remem- 
bers his brothers, and his sympathy is 
roused, he begs a favor for them, but is 
denied ! awful ! awful must be his si- 
tuation indeed ! ! "I suffer pain in this 
flame" — and all for remembering he 
has not made unto himself friends of 
the mammon of unrighteousness, and 
why not ? Because he thought it was 
his, to enjoy as he pleased, not thinking 
that he might lay up a treasure in 
heaven, so when he would come in 
want he might draw upon it. 

Is this narrative applicable now? Is 
there any rich man now ? Is there any 
Lazarus ? If so let us make the appli- 

There is now before my mind's eye 
several suffering poverty stricken breth- 
ren, some sisters. There are to my cer- 
tain knowledge a number who have lost 
their all, by bad management?*) they 
lay at the gate of mercy : it is said to 
them perhaps, "Depart in peace, be ye 
warmed and filled," but what doth it 

If there were a rich man in hell per- 
mitted to come back, I suppose the 
wants of the needy would readily be 
supplied; but this cannot be. It must 
be done by those that are yet living, if 

*) It is often said the speakers don't manage 



done at all, and wo travel through the 
land to find the man that is rich, and 
behold there is no such character; we 
apply to him whose possessions are 
worth a hundred thousand dollars, but 
in vain, for he has his plans and made 
his calculations ; he cannot spare more 
for the preseDt than a half dollar; some 
other time he might perhaps do more. 
We go to him whose fields have yielded 
well, but he hath resolved to pull down 
his barns and build larger ones; he can 
do nothing for the present. We try a 
third — a fourth — a fifth — we try all, 
down to the poor widow, and get her all 
but that will not relieve the many wants 
and needs, consequently God must take 
charge of them, and he will; but will 
say in that day "son remember" to him 
whom he had blessed with the things of 
this world, " remember I was hungry 
and ye fed me not; thirsty and ye gave 
me no drink," &c. &c. 

There is another class of sufferers, 
not for the bread that perishes, a class 
that are full of sores, naked and de- 
pressed in spirit. They are outside of the 
road; everybody passeth by them; none 
looks after their wants. If it doth happen 
that by accident some Samaritan comes 
along and gives him a little relief it only 
makes him feel his wants more keenly, 
he calls aloud for help, but there is none 
to hear or answer, every one saith with 
Cain of old "Am I my brother's keeper, 
why should I have to answer for my 
brother?" But remember, "Thy broth- 
er's voice cried unto me, and I have 
heard it, and lo ! now since thou didst 
not keep thy brother's welfare in view 
and live socially with him, a fugitive 
shalt thou be upon the earth. Ah ! 
what an awful condition ! A fugitive ! 
No sociability! Who would want to 
live in such a state ? Then let me tell 
the man that hath a good living; see 
that your neighbor suffereth no want. 

And you my brother whom God has 
blessed like ancient Job, don't wait till 
the poor come to thy gate, but hunt 
them up, look after them. Job 29: 11 
— 16. And in doing thus, thou shall 
cast thy bread upon the waters which 
after many days shall return again. 

And to those who may not have earth- 
ly stores but to whom God hath bestow- 
ed spiritual gifts, who are chosen as 
shepherds, g) forth, gather the scattered 
sheep into the fold, bind up the sores 
of the bruised, relieve the burden of 
their mind, lead them to the great Phy- 
sician, and if you have to deny yourself 
of many conveniences, — of enjoyment-, 
"remember thou art thy brother's kee- 
per, and thy brother's blood will be re- 
quired at thy hands." Do not — Oh do 
not ! burry thy talent and if it is but 
one, "remember" what the Master saith 
" Take this unprofitable servant, bind 
him hand and foot and cast him into 
outer darkness " May God forbid, my 
dear brother, that you or I should be so 
unfortunate as to be cast away. There is 
no need for it, unless we spend our life- 
time in boring, rasping, filing and ham- 
mering at that " eye of a needle" to get 
it large enough for the camel with his 
bump on the back to slide through. 
With all the ingenuity men may muster 
up to pass through, they will never ac- 
complish it unless they divers themselves 
of encumberances, that stick so close to 
their carnal natures. "Remember Au- 
nanias and his wife, they too tried to get 
through with a part of their stuff but 
cost them dearly. And if you should 
want to shelter yourself behind Job who 
was the richest man in the east, and yet 
wa3 a favorite with the Lord; don't do 
it, I say, don't do it, unless you make 
yourself friend, like he did, with his 
riches. Job. 19. 

The rich man calls Abraham father, 
and Abraham calls him son, yet that 



did not profit him anything, because he 
did not deal with his father's children 
as a son should; he was too selfish, in- 
tended only to gratify himself, regard" 
less of the sufferings of some of the 
father's children. They are all equally 
dear to a father, and if he hath diversi- 
fied the gifts among his children he hath 
done it for their common good. How 
dare you say it is mine, and use it ex- 
clusively ? Oh presumption ! ! Is it 
not so, whatever possessions a man has 
he may take with him wherever he 
goes ? why then dost thou not take them 
along when thou comest to Jordan's 
flood ? Ah, yes, they are too cumber 
some, then I advise thee send them off 
in parcels before thee, and the way to 
do this is to communicate to them that 
have naught, and thus it will be for- 
warded without loss and stand to your 
credit in the book of final accounts. 
Matth. 25: 31—41. 

Lay foundations deep and wide, 

Not on white sands, idly drifting, 
But upon the rocks uplifting 
All their grandeur over the tide j 
Build so wide that every other 
Struggling soul shall be your brother. 
Li^ht a beacon for the weary, 
Toiling long through darkness dreary, 
That your towers may stand complete, 
Crowned with benedictions sweet. 

Dear brethren, there is truly a lauda- 
ble zeal manifested here and there for 
the cause of Christ and suffering human 
itv. Many of our brethren, both min- 
isters and laymembers, come forth " to 
th^ help of the Lord," they count all 
things but dross, and are willing to 
spend and be spent; yet there are hun- 
dreds, and I fear thou>ands who do not 
feel sufficiently the value of souls aud 
the responsibility resting upon them, 
both of those to whom God hath be- 
stowed spiritual gifts, and those to 
whom He hath given of the abundance 
of this world's treasure, and as tbey are 

equally called upon to occupy, and in 
case of neglect shall be the loser in the 
time to come. My mind was roused 
while sitting at the bedside of my suffer- 
ing wife, to raise my warning voice, 
peradventure I might prevail upon some 
to stop and think, before tbey go any 
further in their own enjoyments. Call 
those awful words of Father Abraham 
to mind, " Son, remember, thou hast in 
thy life time received thy good things 
and Lazarus evil things, and now he is 
comforted and thou art tormented ! ! ! 

Accept these broken hints from one 
that can give no better, and remember 
your weak brother 


Blooming dale. 

For the Visitor. 


xAnswer to a sister's query : "What 
is the difference between preaching 
and prophesying. Some think there 
is none j please answer." 

Dear sister: while I try to answer 
your important query, I will asso- 
ciate with it the covering of the 
head. The text reads: "Every man 
praying or prophesying having his 
head covered, dishonoreth his head. 
But every woman that prayeth or 
prophesieth with her head uncovered 
dishonoreth her head; for that is 
even all one as if she were shaven." 
1 Cor. 11: 45. 

Whatever may be the meaning of 
praying and prophesying in respect 
to the man, they have precisely the 
same meaning in respect to the wo- 
man. Paul says in 1 Cor. 14: 3.: 
" He that prophesieth speaketh unto 
men to edification, and exhortation, 
and to comfort." This being the 
gospel definition of prophesying, he 
says in verses 39, 40: "Wherefore 



brethren, covet to prophesy, and 
forbid not to speak with tongues. 
Let all things be done decently and 
in order." 

Speaking unto men to edification 
and exhortation, and comfort, being 
the true gospel prophesying, it is 
one of the peculiarities of the gospel 
dispensation, that God will qualify 
both men and women to do it. This 
kind of prophesy was predicted by 
the prophet Joel (2: 28), and referr 
ed to by Peter (Acts 2: 17). Then 
if there be no such gifts bestowed 
upon women the prophesy cannot 
be fulfilled. Peter gives the prophe- 
sy of Joel in these words: "And it 
shall come to pass in the last days, 
saith God, I will pour out of my 
spirit upon all flesh ; and your sons 
and daughters shall prophesy" &c. 
The last days evidently refer to the 
gospel dispensation, and not to the 
one day of pentecost as some sup 
pose. We do not find that women 
took any part in prophesying on 
that day. God's promise will have 
its fulfillment during the gospel dis- 
pensation. It is true, as Dr. Clark 
says: " We seldom find great scholars 
good preachers. This should humble 
the scholar, who is too apt to be 
proud of his attainments and despise 
his less learned, but more useful 
brother." God choosing the weak 
things, to confound the wise; he 
pours out of his Spirit upon both 
men and women that they may 
speak unto their fellow creatures, 
unto edification, and exhortation, 
and comfort. With the qualification, 
that it be done decently and in order. 

By referring to 1 Cor. 12: 28, we 
find that God has set certain orders 
in the ministry of the word, in the 
church, and in the order, is that of 
" helps." In this order the sisters 

can serve, and can become powerful 
auxiliaries to the higher order of the 
ministry. Dear sisters, the func- 
tions of the office of "helps" you 
are called upon daily and hourly to 
perform. Praying with and speak- 
ing to those you are associated with . 
" unto edification, and exhortation, 
and comfort." In your families, to 
your children and domestics, to those 
you meet in your social visits, let 
redeeming grace be the theme of 
your conversation to all. And should 
you live isolated, that is alone away 
from the society of the brethren, 
speak to your neighbors of Jesus 
and of his true service. Call on your 
ministering brethren to come and 
speak to the people the wa}-s of the 
Lord more fully, and you will become 
a nucleus around which will be gath- 
ered a band of seekers after truth, 
who will look up to you as a model 
of true Christianity. 

The writer has some experience 
on this subject. Some years ago 
there was a faithful unmarried sister 
in a mountainous district of country, 
cut off from the society of the breth- 
ren, none living near her; no brother 
had ever preached there. The sister 
prayed and prophesied, speaking to 
her neighbors of Jesus and his true 
service; when they began to heed 
and inquire after the ways of the 
Lord more fully, she called the 
brethren to her help. I went and 
preached for them, and left an ap- 
pointment to meet with them in 
eight weeks. During the eight weeks 
the people inquired many things of* 
the sister; she prayed and prophe- 
syed; speaking unto them to edifi- 
cation, exhortation, and comfort. 
When I came the second time it 
seemed as if all the neighborhood 
came together; preaching ivas an 



easy tisk. The word of the Lord 
found way to the hearts of some ; 
among whom was an old sinner, 
who had lived a hard life, was the 
day after on his field sowing wheat, 
he became so distressed he could 
walk over the field no longer; he 
laid his seed bag in the fence corner 
and made his way to the sister's 
home, crying as he entered: "Is 
there any mercy for me; is there 
any mercy for me!!" The sister 
prophesyed by speaking to him "un- 
to edification, and exhortation, and 
comfort." And never will I forget 
the scene when I immersed him and 
his wife with a number of others in 
the little mountain stream, and also 
of that a few years after standing 
by his bed side when under the tri- 
umphs of faith passed from earth to 
his rest. All the glorious work of 
grace which followed was started by 
a sister's pra}*er and prophesying. 
In this way every sister can and 
ought to both pray and prophesy. 
And to their comfort and encourage- 
ment I will say, that one of the rea- 
sons why there generally are more 
sisters then brethren in the churches, 
is that sisters generally are more 
ready to speak to their own sex on 
the subject of religion than the men 
are. But in the church the arjostle 
says, he " suffers a woman not to 

" But the woman praying or pro- 
phesying with her head uncovered 
dishonoreth her head"; (the man, 
and through him Christ), whether 
she be married or unmarried; for 
the head of the woman is the man; 
as the head of the man is Christ, 
whether he be married or single. 
'•Then let the woman be covered; 
for if she is uncovered, it is even all 
one as if she were shaven, but if it 

be a shame for a woman to be shorn 
or shaven, let her be covered. If a 
woman has long hair, it is a glory 
to her: for her hair is given her for 
a covering." 

The heathen priestesses prayed or 
delivered their oracles bareheaded, 
and with dishevelled hair, and other- 
wise in great disorder; but to be 
conformed to them would be very 
disgraceful to Christian women ; and 
for her to be uncovered would be 
even as if she were shorn or shaven, 
which would be a shame to her; 
"lor the hair is given her for a 
covering." Why it would be a 
shame for the woman to be shorn, 
or uncovered; and in what sense 
the hair is a covering to her, I will 
try to show. 

The apostle writing to the Corin- 
thian church bases his argument on 
the customs and laws of the country. 
It was the custom both among the 
Greeks and Eomans, and among the 
Jews an express law that no woman 
should go abroad without a veil (or 
cover). What the material was, or 
how the ancient veil was made, or 
worn, we know but little more than 
it was a covering. " Boaz said to 
Ruth: "Bring the veil that thou 
hast upon thee, and hold it. And 
when she held it, he measured six 
measures of barley, and laid it on 
her." Euth 3: 15. What the actual 
amount was, we do not know. But 
as the Targum according to Clark 
says: " The Lord gave her strength 
to carry it," and as it was intended 
for a present, the quantity must have 
been considerable. Enough to prove 
it was. nothing like the flimsy thing 
our women wear as veils. It being 
for a covering, it was made to ans- 
wer the purpose as there understood. 
A covering in addition to that of the 

PREACIIIInG and prophesying. 


hair the apostle enjoins upon Chris- 
tian women to be covered with while 
praying or prophesying, and says it 
is a shame for a woman to be un- 

Public 'prostitutes went abroad with- 
out veils. So to be uncovered being 
the mark of the prostitute, it cer- 
tainly would be out of order for 
Christian women to be uncovered, 
and thereby dishonor her head. For 
all the Jewish brethren knew that 
by the law of Moses, the woman 
suspected of adultery was stripped 
of her veil, and had to stand un- 
covered before the priest while the 
curse of the bitter water was pro- 
nounced upon her. (Number 5.) In 
our own days a woman who dresses 
loosely or fantastically is often sus- 
pected to be not very sound in her 
morals; so in those ancient times a 
woman without a covering was con- 
sidered impure in her morals. 

These are good and weighty rea- 
sons why a woman should be cover- 
ed. But there is an other reason 
more weighty still why she should 
have power (that is a covering,) 
(margin) on her head because of the 
angels. The Savior bays, " Their 
angels always behold the face of my 
Father which i3 in heaven." Math. 
18: 10. And the apostle says, "Are 
they not all ministering spirits, sent 
forth to minister for them who shall 
be heirs of salvation." Heb. 1: 14. 
When are these ministering angels 
more active in their ministrations 
to the heirs of salvation than when 
they are in prayer and exhortation 
to edification and comfort. Dear 
sisters, the ministering angels, your 
invisible associates will have it so. 
Will you have it otherwise? 

" If the woman be not covered, 
let her also be shorn : but if it be a 

shame for a woman to bo shorn, let 
her be covered. If a woman have 
long hair, it is a glory to her, for 
her hair is given her for a covering." 
In what sense the hair are a cover- 
ing to the woman, and why is it a 
shame to her to be shorn of it, I will 
try to show. Historical testimony 
abounds to prove, that by the laws 
and customs of these times a woman 
proven guilty of whoredom, or adul- 
tery she had her hair shorn off as a 
mark of infamy and disgrace. In 
Germany a woman proven guilty of 
these crimes was punished in this 
way: "Having her hair cut off and 
stripped ot her covering before her 
relatives, her husband turned her 
out of doors." Also woman reduced 
to a state of slavery had her hair 
cut off. These being the laws and 
customs, a woman having her hair 
cut off carried with her the public 
mark of infamy and disgrace; while 
her long hair were a glory to her 
for they covered her from this dis- 
grace. In this sense only were long 
hair a glory to the woman, and for 
a covering; but while they answer- 
ed this purpose, the apostle requires 
an additional covering to qualify 
you for religious duties. A covering 
in token of subjection, purity, and 
virtue; a covering separate and apart 
from the covering for shelter and 
protection from rain and storm; for 
these are used only when needed for 
that purpose, when you are in the 
house these are not needed, and 
when on a friendly visit, the first 
token ot welcome is an invitation to 
lay off your head dress or bonnet; 
then if you are not covered with a 
cover in token of religion, there you 
sit all day long uncovered, and so 
dishonor your head and grieve the 
angels. You say anything will ans- 



wer for a cover. This is true in a' Permit me to close this article 
certain sense; but then you must with a quotation from Dr. A. Clark 
wear that anything for that purpose, on this subject. He says: "The 
and if your bonnet is intended for apostle inculcates the necessity of 
the covering you must keep it on in order and subjection, especially in the 
your house, or on your visits. And church. Those who are impatient 
if you sit with it on in the public of rule, are generally those who 
assembly, what difference is there ; wish to tyrannize. And those who 
between you and the woman who are loudest in their complaints 
sits with you but makes no preten- against authority, whether civil or 

sion of religion. 

'ecclesiastical, are those who wish to 

You say, times and customs have: have the power in their own hands, 
changed, and it is not now considered j and would infallibly abuse it if they 
improper, or a shame for virtuous had. They alone who are willing 
women to be uncovered, and evenjfo obey, are capable of rule; and he 
have their hair cut short &c. Dear j who can rule well, is as willing to 
sisters, I will not dispute this point obey as to govern. Let all be eub- 
with you. I will only say, the laws missive and orderly; let the woman 
of God governing his service, have know that the man is her head and 
not and never will change. And protector; let the man know that 
while that law which says, "It is a j Christ is his head and redeemer; 
shame for a woman to be shorn, or | and the gifts of God's endless mercy 
to pray, or prophesy with her head for the salvation of a lost world." 
uncovered will dishonor her head," The apostle insisted on the woman 

you violating their laws, you have 
no guarantee that God will regard 
you in any other sense, than in the 
sense in which the law was given. 
" But if any one seems to be con- 

havingher head cove? ed in the church, 
or christian assembly. If he saw 
the manner in which christian wo- 
men now dress and appear in the 
ordinances of religion, what would 

tentious, we have no such customs, I he think? What would he say? 
neither the churches of God." That j How could he even distinguish the 
is if any set themselves up as christian from the infidel? And if 
wranglers and disputers of these j they who are in Christ are new crea- 
points, let such know that we in our tures, and the persons who ordinari- 
churches have no such customs of jly appear in religious assemblies are 
wranglinganddisputingthesepoints; really new creatures, as they profess, 
neither have other churches of God in general, to be in Christ; he might 
such disputings. Then don't you reasonably inquire, if these are new 
Corinthians have it in your church. | creatures, what must have been their 
Brethren and sisters, neither let us j appearance when they were old crea- 
have any in our churches; but letlture? Do we dress to be seen? And 
the sisters wear a cap when praying! do we go to the house of God to ex 
or prophesying whether in the fami- hibit ourselves? Wretched is that 
!y, social meetings, or in the public man or woman who goes to the 
assemblies. It is both decent, neat i house -of God to be seen by an}- but 
and chaste, imd highly becomes your ■ God himself! 
»ex. D. P. Sayler. 



For the Visitor. 

Trust in Providence Recommended. 
The rapid strides of modern science, 
invention and achievement in the 
arts are subjects which swell the 
mind of man with vanity and pre- 
sumption. The more the world has 
learned of matter and the laws of 
matter — the more it investigates 
those laws and rears up a system by 
its own limited standard — the more 
has faith in God receded from a 
large class of minds, and Providence 
become a meaningless name. The 
world is drawing toward material- 
ism and a practical belief in necessi- 
ty. Everything is controlled by 
law. "The machine has been wound 
up, the being who made it and set 
it in operation has retired, and all 
that we can do is to fall into our 
place, and be borne on, careful only 
that no cog wheel catch our fingers, 
and no weight descend upon our 
heads. " Practically, to many un- 
practical christian's imaginations 
(rod is a prisoner, shut up within 
the walls of His own laws — a being 
who has farmed out the nniverse to 
the great firm of laws and principles, 
and is quietl}^ waiting, with nothing 
to do, and no power to do anything, 
till the lease expires." The man 
who declared that there was no use 
in praying for rain so long as the 
wind was in the north, represents 
the status of many minds in Chris- 
tendom at the present day. 

"As individuals," says a distin- 
guished author, "nearly all persons 
acknowledge the Providence of God. 
The common instincts of mankind 
all point iu this direction. In all 
ages, in all climes, and among all 
people, the common belief has been 
that the hand of God is frequently 
apparent in the affairs of men, and 

it is a monstrous libel upon human 
nature to den3 T it. To mo the name 
consciousness that reveals the idea 
of God, reveals him as the Maker, 
Preserver and Ruler of the universe ; 
and I hold both revelations alike 
valid." Now the point that I make 
is this: that the moment we recog- 
nize God as supreme in power and 
infinitely good and loving toward 
all his intelligent creatures, that mo- 
ment we admit the doctrine of uni- 
versal and special Providence. There 
is no God, and there can be none, 
who is not a God of Providence. — 
Everything that passes under the 
name of religion becomes a mockery 
and a delusion the moment we place 
Him behind laws which, like prison 
bars, restrain Him from any and all 
participation in human affairs." 

The tendency of modern ideas and 
institutions is to sink us in unbelief. 
Every conductor of electricity which 
points upward from our dwellings 
and barns evinces a practical belief 
in the science and inventions of man 
as being sufficient for the protection 
of life and property, and for to wrest 
the power from the messenger which 
God " direct eth unto the ends of the 
earth." Every dollar invested in 
property and life insurance compa- 
nies is in violation of the precept: 
" Take no thought for your life, 
what ye shall eat, or what ye shall 
drink, or wherewithal ye shall be 
clothed," and in utter disregard to 
the command, "Have faith in God." 
" Thus saith the Lord ; "Cursed be 
the man that trusteth in man, and 
maketh flesh his arm, and whose 
heart departeth from the Lord." Jer.. 

There is no thought more precious 
than that our Maker is our constant 
minister and protector. The very 



hairs of our heads are numbered by 
Him, and not even the life of a 
.sparrow that He has made is taken 
away without His notice. How 
much more is His care for us who 
are better than many sparrows. 
Every one of us is as much under 
His protection and care as though 
we were the only individual living 
upon the face of the earth. All law 
and all being are alike dependent 
upon Him every moment for exist- 
ence. When his agents — the ele 
ments of nature — destroy life or 
property, let us submit — the hand 
of God is in it. All law is regulated 
by His will. " If law had been left 
alone of God's Providence to work 
out its own blind ends, there would 
not be a breathing man upon the 
lace of the earth to-day." We live, 
and move, and have our being in 
God, and not in law. 

There is no skepticism more fatal 
to real religion than that which 
seeks protection in, and is governed 
by the laws of nature and not of 
God. A man devoted to scientific 
pursuits and the details of natural 
law is more likely to deify law than 
to put his trust in God. We are 
commanded to pray, and we are 
promised answers to prayer through- 
out the bible. " A man on his knees 
talking to God as if He could help 
him, yet believing that He will not, 
or can not, and praying for blessings 
he has no reason to expect, is a sight 
to be pitied of angels and of men. 
No prayer is legitimate unless offer- 
ed to a God of Providence who 
knows and is interested in all our 
affairs, is able to interfere with them 
and change their order through or 
above law, and offered in an honest 
faith that God can grant its peti- 
tion." God has nowhere given us 

permission to seek protection for 
life or property in science or the 
world; and he who seeks protection 
from those sources has no assurance 
of the blessing of heaven. As chris- 
tians we should ask God for every- 
thing that we need, temporal and 
spiritual; and God will grant it so 
for as it will conduce to our happi- 
ness here and in the world to come. 
God is more able to protect our life 
and property than lightning rods 
and insurance companies, if we put 
our trust in him. A christian may 
suffer from pestilence, casualty or 
otherwise; yet shall we on that ac- 
count distrust God, or arraign the 
wisdom of heaven? We cannot "by 
searching" find the ways ol God. 
We suffer loss by lightning, by fire, 
by pestilence for our chastisement 
and correction: it is Providence that 
afflicts, or permits it to be done, 
and we should be resigned ».o His 

The most fruitful source of our 
modern ideas favoring property and 
life insurance companies or institu- 
tions, grows out of an insatiable de- 
sire to lay up treasures on earth. 
It is the rich almost invariably who 
lean in that direction for support. 
The wise and good of all ages have 
lived, enjoyed all the sweets of life, 
and gone to their reward, without 
any of the entangling alliances and 
financial schemes of our day. The 
poor, the ignorant, come not within 
the range of these would be chari- 
table institutions: the coffers of the 
rich and designing are filled at the 
expense of the deluded. Based upon 
the statistics of casualties, these so- 
cieties are enabled to arrange the 
details of the enterprises in such a 
manner that immense profits accrue 
to them. True, a few of the insured 



are indemnified for losses sustained 
by fire &.G. for and in consideration 
of a stated sura called a policy, yet 
the large profits realized by these 
companies in contrast with the few 
who are indemnified, prove that 
these institutions are fraudulent in 
the main. But it may be asked, "If 
ft man voluntarily consents to pay a 
company a certain sum annually to 
assume the risk of fire to which his 
property is liable at any time, can 
there be any moral or scriptural law 
to forbid it?" Answer: "If thou 
wilt be perfect go and Bell that thou 
hast, and give to the poor, and thou 
shalt have treasure in heaven." 
Math. 19: 2. 

There is a property and life in- 
surance coMrANY far superior to that 
ever devised by man. It is that of 
the "rich man" of whom we are all 
stewards, and who owns all that we 
possess. He will commit to our trust 
the true riches, if we be faithful in 
the unrighteous mammon. He in- 
forms us how we can be faithful in 
using it — by giving to the poor and 
needy; and it is by this means that 
we make to us friends who will re- 
ceive us, when we fail, into "ever- 
lasting habitations. " "Blessed is 
the man that trusteth in the Lord, 
and whose hope the Lord is. For 
he shall be as a tree planted by the 
waters, and that spreadeth out her 
roots by the river, and shall not see 
when heat cometh, but her leaf 
shall be green, and shall not be care- 
ful in the year of drought, neither 
shall cease from yielding fruit." Jer. 
18:7—8. D. H. 

Know that the Lord is God indeed; 
Without our aid he did us make : 
We are his flock, he doth us feed, 
And for his sheep he doth us take. 

Resurrection oftiik Dead — "those 
that sleep in jesus" and chan- 
GING of the Living — "those that 
have the Testimony of Jesus." 

Rev. 20: 5, 6. 1 Cor. 15: 51, 52. 

The resurrection of the dead is an 
essential article of faith of our holy 
christian religion. The great apostle 
Paul declares : " If Christ is not risen 
from the dead, then is our preaching 
in vain, and your faith is also vain." 
" Then they also which are fallen 
asleep in Jesus are perished/' — "but 
now is Christ risen from the dead, 
and became the first fruits of them 
that slept." The re union of the bo- 
dy and soul in the resurrection, and 
a glorious immortality, is therefore 
founded on the resurrection and ex- 
altation of our blessed Redeemer : 
as the certain and sure pledge of the 
resurrection of all them " which have 
kept the commandments of God, and 
have the testimony of Jesus," and 
are thereby "fallen asleep in Jesus" 
This glorious doctrine is truly our 
only comfort in life, and our greatest 
consolation in death; and we can 
therefore rejoice with the apostle : 
"Blessed be the God and Father of 
our Lord, Jesus Christ, who accord- 
ing to his abundant mercy, hath be- 
gotten us again unto a lively hope, 
by the resurrection of Jesus Christ 
from the dead." 

The universal faith of all pro- 
jfessors of Christianity is: " We be- 
I lieve in the resurrection of the bo- 
dy" ; and it is therefore not neces- 
sary to occupy time and space to 
prove what is so generally and uni- 
versally admitted and believed. But 
there are a very large number of 
persons — even the most learned and 
popular authors, theologians and 
ministers, who do not admit and 



will not believe in a duality o£ the 
resurrection. They believe, main- 
tain and preach that, at the last 
trump, Christ will appear suddenly 
in the clouds of heaven and come on 
the earth to hold the " general judg- 
ment-day" — when all the dead, both 
small and great, saints and sinners, 
would rise at one and the same time ; 
and all the living, both saints and 
sinners, be changed in a moment, 
and every soul that ever lived, from 
the time of the creation to the day 
ot judgment, would be compelled to 
appear simultaneously before the 
judgment-seat of Christ, and be ad- 
judged and divided to the right and 
left — the saints invited into heaven 
and the sinners turned into hell. 
This is in short the belief or faith of 
all the so-called "orthodox churches 
and sects" in Christendom, perhaps, 
throughout the whole world ! And 
we do not recollect of ever having 
seen a different view in all the 
creeds, confessions of faith, commen- 
taries and theological text-books 
that we ever read or consulted. And 
in order to impress and inculcate 
these erroneous and unscriptural 
views the more deeply upon the un- 
suspected and illiterate mind, we 
recollect that some 40 or 50 years 
ago our protestant land flooded with 
pictorial- representations, exhibiting 
to the eye a most graphic view of 
the " resurrection and judgment- 
day " — representing Christ on his 
judgment-throne, and angels carry- 
ing the saints into heaven, and devils 
dragging the sinners into the burn- 
ing flames of hell- tire! Some of the 
popular u sect preachers" (as they 
weie called in those old days) talked 
very earnestly about having these 
representations exhibited on public 
stages in a regular old-fashioned 

theatrical or dramatical form ; and 
we were personally acquainted with 
one of these dramactic preachers — a 
popular founder of a new, now quite 
numerous sect — in order to make 
new converts to his faith, carried out 
his pious theatrical ideas so far that 
he actually " raised the devil" out 
from under his pulpit to frighten his 
hearers into a so-called conversion ; 
and the writer of this was present 
in the court house, at the time when 
this preacher and his "sham-devil" 
— a retired sailor — were both pre- 
sented to the grand jury ot the 
county court as a "public nuisance/' 
and bound over in a legal penal- 
sum : " not to act quite so devilish 
in their worship in frightening old 
women and children into fainting 

But whatever commentators, theo- 
logians and others may have said, 
done and maintained or believed in 
regard to this subject, the revealed 
word of God teaches a positive dua- 
lity in the resurrection of the dead, 
e. i. the resurrection is at least two- 
fold : there is a { " first resurrection," 
at the beginning of the millenium, 
and there is a second resurrection at 
the end of the millenium. The first 
embraces the " martyrs and saints" — 
" the blessed and holy" — "them 
that sleep in Jesus." The other is 
the resurrection of the "rest of the 
dead " that did not " live again until 
the thousand years were finished." 
The first is that glorious resurrec- 
tion — fur which we are taught to 
hope and pray for — to all the glories, 
honor arid joys uf a full and perfect 
glorious redemption. The other, 
about which the scriptures say but 
little, is a resurrection to dismay, 
shame and everlasting contempt. 

We have been frequently asked, 



and tho same question may here 
arise, in this connection, with some 
of our kind readers, in regard to the 

By the resurection of the dead, 
wo understand the rising of the self- 
same body which was laid in the 

Jews who died previously to the first grave, to bo re united with tho soul, 

resurrection : " Will they rise at the 
beginning or end of the millenium?" 
We answer unhesitatingly at the bs- 
gining ; but as they have no part 

so that every individual after the 
resurrection will be the same identi- 
cal person as before death — though 
in form and appearance may be 

whatever in the first resurrection, greatly altered and changed. If 

they rise ivithout spiritual or glori- 
fied bodies. After the first resurrec 
tion, and at the second advent, just 
shortly before the great national 
judgment, quite a different and dis- 
tinct process will take place with 
both the dead and living Jews, 
though somewhat analogous to the 

God would give to our souls a new 
body, this could not be called a re- 
surrection of our bodies, but a new 
creation, and would destroy all cor- 
rect idea of a resurrection. It has 
not been revealed how far the re- 
surrection body is to be identical 
with the body which dies and wastes 

rising and changing of the saints, j in the grave; it is enough to know 
"The whole house of Israel/' as a I that we shall rise from the dead, 
separated and distinct nationality, | without being able to understand 

is included in that judgment; and 
if "all Israel shall be saved " in that 
national judgment, it must neces- 
sarily include all, both the dead and 
the living. The same Almighty 
Power that will raise again the self- 
same bodies which were laid and 
wasted in the graves, into spiritual 
and glorified bodies of the holy and 
blessed ones of the first resurrection, 
can also and will undoubtedly raise 
or restore, by a simular mysterious 
transition from corruption to incor- 
ruption and from mortal to immorta 
lity, the buried and wasted as well 

fully the m} T stery or philosophy of 
it — though in the mysterious tran- 
sition from the one to the other iden- 
tity is preserved. For the apostle 
assures us, " this corruptible must 
put on incorruption, and this mortal 
must put on immortality" — other- 
wise the whole idea of a resurrection 
would vanish, and the whole doc- 
trine would amount to nothing. 
And we must therefore adhere to 
the scriptural fact : that the transi- 
tion from corruption to incorruption, 
and from mortal to immortality is 
somehow really accomplished by the 

as the living bodies of the favorite .power of God, in the same bod}', 

and chosen people of God. This is 
no more mysterious or impossible, 
and not less plainly revealed in the 
word of God, then the rising or 
"living again of the rest of the 
dead" at the end of the millenium 
without spiritual or glorified bodies 
like those of the holy and blessed of 
the first resurrection. This subject, 
however, will be more fully illustrat- 
ed hereafter in its proper connection 
or consecutive order. 

both in the resurrection of the saints, 
the restoration of the Jews, and the 
living again of the rest of the dead. 
The successive and consecutive or- 
der in the duality of the resurrection 
is most clearly and positively speci- 
fied in the word of God: " As in 
Adam all died, even so in Christ 
shall all be made alive. But every 
man in his own order: Christ the 
first-fruits; afterward they that are 



Christ's at his coming." " The dead 
in Christ shall rise first" ; " the rest 
of the dead lived not again until the 
thousand years were finished." "And 
blessed and holy is he that hath part 
in the first resurrection." And it is 
a remarkable fact that cannot be de- 
nied that wherever the resurrection 
of both the good and the bad — saints 
and sinners — are spoken of in one 
and the same connection, the re- 
surrection of the righteous is always 
named first, and that of the wicked 
afterward. " All that are in the 
graves shall hear his voice and shall 
come forth" : 1st " They that have 
done good to the resurrection of life ; 
and 2nd, they that have done evil 
unto the resurrection of damnation." 
" There shall be a resurrection of 
the dead, both (1st) of the just, and 
(2nd) of the unjust." Even the old 
testament, especially the prophets, 
Isaiah, Ezekiel and Daniel, keep also 
this seperate and distinctive eonse 
cutive order in view of the resurrec- 
tion of the just and unjust. "And 
many of them that sleep in the dust 
of the earth shall awake : these to 
everlasting life, and those to re- 
proaches and everlasting abhor 
rence." And this language of Da- 
niel accommodates itself and agrees 
fully with the parallel passage in the 
20th chapter of Eev. The martyrs 
and saints arise: "This is the first 
resurrection." But the " rest of the 
dead did not live again until the 
thousand years were finished." — 
" Many of them that sleep in the 
dust of the earth," cannot mean all 
that sleep in the dust. " JIany OF," 
doeth most positively accept some, 
and those some, that remain asleep in 
the dust, have no part in the first 
resurrection : " But lived not again 
until the thousand years were fin- 

ished." Christ himself makes this 
separate and distinctive order in 
Luke 20:35: where he speaks of 
those " accounted worthy to obtain 
the resurrection " — not merely 
" from the dead," as our translation 
has it, but " out of or from amongst 
the dead ones." 

And now, if we sum up and com- 
pare all these and a large number of 
other like scriptural passages which 
we might quote, and assign them 
the force which belongs to the sure 
words of inspiration, the irresistable 
conclusion must be that there is a 
duality in the resurrection of the 
dead. It is at least two fold beyond 
all doubt and controversy — the re- 
surrection of the " blessed and holy" 
is entirely separated in nature, order 
and in point of time. And if the re- 
storation of the dead Jews can be 
called a "resurrection," it can and 
will be proved hereafter to be even 


The apostle Paul assures us, "The 
dead in Christ shall rise first, then 
we which are alive aud remain shall 
be caught up together with them 
(that have risen from the dead) in 
the clouds, to meet the Lord in the 
air" — "and so shall we ever be 
with the Lord." " We which are I 
alive and remain unto the coming of 
the Lord will not prevent (i. e. not 
go before) them that sleep." The 
last sleeping saint shall therefore 
raise before the first living saint 
shall be changed or translated. And 
when the changing or translating of 
the living will commence, it will be 
like the resurrection to which it 
corresponds. Only those who have 
u kept the commandments of God, 
and have the testimony of Jesus" 
shall be changed — the rest of the 
living shall remain and be left on the 



earth. For we are assured by Christ 'and most forsaken 
himself: "That in that day shall too the highest — all, i 
be in tho field, the one shall be taken 
and the other left. Two shall be 
grinding at the mill, the one shall 
be taken and the other left" &c. &c. 
Here then is the fact established be- 
yond all doubt that the disobedient 
and wicked living will not be taken 
and changed with the living saints — 
but remain and left on the earth to 
be destroyed " by the brightness of 
the coming of the Lord," — their 
lot and portion will be with the 
" rest of the dead that did not live 
again until the thousand years were 
finished." But the truly faithful and 
obedient living shall be co-partners 
with all the honors, glories and joys 
of " the blessed and holy of the first 
resurrection." And what will add 
to the joy of this particular class is, 
that they shall not die. They shall 
not even sleep with their fathers. 
For Paul says: " We shall not all 
sleep, but we shall be changed — in 
a moment, in the twinkling of an 
eye, at the last trump — for the 
trumpet shall sound and the dead 
shall be raised incorruptible, and we 
shall be changed." And oh! what 
a glorious thought is this : that per- 
haps some of my dear younger 
readers shall never know or expe- 
rience what death is. For Christ's 
faithful and obedient people who are 
living when He comes, shall feel of 
a sudden the thrill of immortality 
careering through them, and find 
themselves transported to join the 
glorified saints — the blessed and 
holy of the first resurrection. Not 
one, no not one of them " which keep 
the commandments of God and have 
the testimony of Jesus," shall be 
"left" or remain behind. The most 
humblest and obscurest, the poorest 

the lowest with 
all will be 
"taken" together — for "He Bhall 
send forth his angels, with a great 
sound of a trumpet, and they shall 
gather together his elect from the 
four winds — from one end of heaven 
to the other." " And they shall live 
and reign with Christ." "And so 
shall be ever with the Lord." 

Such then is the glorious and 
blessed hope of all those who keep 
the commandments of God. Soon, 
very soon shall Christ come and 
change them to the glorious likeness 
of himself! Then shall the victory 
over death be manifested : " because 
he lives we shall live also." And 
oh, how many happy thoughts clus- 
ter around this glorious doctrine ? 
"Because I live" — says Christ — 
" ye shall also live." He is the re- 
surrection of life — spiritually and 
eternal — and the glory of Hie ever- 

J. Miller. 

German Settlement, W. Va. 

For the Visitor. 


How painful, and yet how sweet- 
ly hallowed, are the associations 
that cluster around this sacred mount 
and what a strange mingling of bit- 
ter and sweet there is in the tide of 
recollections that floods the soul of 
every saint at the mention of Her- 
moh and the hill Mizar. As death 
and life are beautifully mingled and 
centred in our being, so sorrow and 
joy clasp hands on Mount Hermon, 
and light weaves her bright woof 
into the mantle of darkness that en- 
shrouds its holy summits. The 
scenes of human anguish, and of 
utter desolation which Hermon has 



witnessed are unsurpassed, save by! howl of beasts of prey, combine to 
the dying agony of the incarnate render Hermon a scene of horrible 
God at Gethsemane, and draw, per- desolation. 

petually, showers of dewey tears] And it was to this dismal region 
from the clouds of heaven; while that king David was forced to seek 
the iris of thriumphant deliverance : refuge from his enemies. Defeated 
and the glory of the transfiguration in battle on the plains of Esdraelon, 
shed a halo around it which not all pursued by his own son — even his 
the gloom of ages can obscure. Now, j beautiful son Absolom — forsaken by 

to the children of God, Mount Her- 
mon looms against the eastern sky 
in fearful horridness, like the funeral 
shade of some giant Anakim; and 
anon, wrapt in a glow of heavenly 
radiance, it towers a mighty monu- 

his followers, persecuted and over- 
whelmed with sorrow, he was driven 
to the utmost borders of Canaan to 
shelter himself; sometimes to the 
country about Jordan, when dis- 
covered there, to the land of the 

ment of the unchanging love of Je- 'Hermonites and to the hill Mizar. 
hovah. Secreted in the rocky caves, and 

Hermon, or the Hermonites as it yawning chasms of Hermon, the 
is called in David's pathetic appeai, forsaken king drank deeply of the 
Psalm 42 : 6, is a continuation of the cup of woe, the chief source of his 
Anti Lebanon range of Palastine. 'grief being his exile from the sane- 
It is on the extreme northern border , tuary of his God. To add poignancy 
of the land beyond Jordan, extend- .to his already crushing sorrow, his 
ing along the north-eastern margin [enemies cruelly reproach him with 

of the great " plain of Esdraelon." 
The plural form, Hermonites, is de- 
rived, like that of the Alps and the 
Apennines / from the fact that it 

the insulting jeering taunt " Where 
is thy God?" He was absent, it is 
true, from the sanctuary, but his 
soul still " thirsted for God, for the 

thrusts itself up in two distinct ridges living God," nor time, nor distance 

of conical summits, some of which 

could make him forget that he had 

rise into the region of perpetual snow once enjoyed the ordinances of the 
and ice. Three of these cones which Lord and the communion of the 
rise from ten to twelve thousand feet : saints; that, with a hymn of praise 
high, form a perfect triangle, and 'upon his lips, he had once gone joy- 
near the center of this triangle rises 'fully, with the multitude, to the 
the hill Mizar, or the little hill, or, as public worship of Jehovah; and of- 
it is more frequently called, Mount ten, from the summits of Hermon, 
Sion. Ruins of ethereal temples and where the rery air which he breath- 
splendid altars consecrated to idola- jed was redolent with the soul-sick- 
trous worship, and which once sent lening incense of a splendid but loath- 
up their sacrificial smoke to the very ! some idolatry, did he gaze longingly 
dome of heaven, grace every hill and southward towards "Zion-city of his 
mountain peak ; while long rows of i God." When he remembered these 
awful ravines, fearful jogged rocks, things he was crushed to the earth 

— caves, caverns and precipices in- 
numerable, together with the dismal 
gloom of cedars, and the hideous 

with despondency. He realized that 
none save God could help, and with 
an uncontrollable burst of anquish 



he cried, " Oh my Gtod my soul is 
cast down within me; therefore will 
I remember thee from the land of 
Jordan and of the Hermonites, from 
the hill Mizar." Immediately hope 
gained supremacy in his mind and 
he speaks comfort to his soul, bidd 
ing it " Hope thou in God; for I 
shall yet praise Him for the help of 
his countenance. " 

But is David the only one who; 
has struggled in the throes of agony; 
and found deliverance upon the brow ' 
of Hermon ? Aye, no. Every life 
has its river of Jordan, its plain of 
Esdraelon, its mountain of Hermon, ; 
and even its little hill Mizar; and| 
how often have some of us, — nay' 
all of us — been to Hermon in the 
deepest sense. As Jordan and Her- ! 
inon were the most prominent fea- 
tures in the Holy land, so they are 
in life ; and oh how frequently, when ■ 
we have gone forth to battle leaning ' 
on our own strength, have we been 
defeated and driven ignominiously ' 
from the gory plain of Esdraelon to; 
the jutting crags of Mizar, or the i 
dark ravines of the Hermonites for! 
refuge. How often, when oppressed' 
by the weight of a crushing sorrow,' 
driven to the very verge of despair, 
persecuted, mocked and scoffed by i 
our foes, have we fled to this dismal 
region on the borders of Canaan; 
and there, with our locks dripping' 
with the "dews ot Hermon," our 
flesh torn by the sharp jagged rocks, 
our feet lacerated and bleeding, wan- 
dered from point to point of this 
triangular mount in the vain search 
for safety. How often when we have 
had scarcely strength left to cry 
Abba Father, have we said, "My 
tears have been my meat day and 
night.' 7 How often have we felt in 
our souls the full meaning of this 1 

agonizing language u Deep oalleth 

unto deop," " and hollow howlinge 
hang in air." There is something 
so dismal in this that our very 
hearts recoil at the sound; and yet 
how entirely expressive of the utter 
dearth and heart waste that oft times 
drives us to Hermon and forces us 
to remember the unchangeable Dei- 
ty; for there are times, perhaps in 
every life, when we feel our faith in 
every thing pure, and good and true, 
oozing out of our hearts, drop by 
drop, and life stretches out before us 
a great arid desert without one green 
or beautiful thing for us to love or 
cherish; — aye there are times, when 
we are exiled from the blessed sanc- 
tuary of the Lord, and the smoke of 
strange worship wreathes itself in 
dense columns around us, when temp- 
tations assail within and without, 
when doubts corrode, friends for- 
sake, enemies jeer, and Jesus with- 
draws the light of His countenance, 
that we writhe and groan under 
the grinding weight, and cry, with 
lips white and quivering with agony. 
" O, my God, my rock, why hast 
thou forgotten me." Still the angry 
waters roll on ; and surge upon surge, 
billow after billow they sweep over 
us and break themselves upon the 
pittiless shore. Again, with hollow 
moan, the retreating ways re gather 
their spent strength, overwhelm us, 
wash us from our moorings, and 
leave us to struggle in the dark tide 
alone. O God, alone. Then when 
no other can help we cry from Her- 
mons hills to the Almighty Poioer 
for aid. Then ice remember the Lord, 
and, like David, we stand, en the 
snow wreathed mountain peaks, and 
fixing our gaze on Zion, stretch out 
our feeble hands towards heaven in 
the darkness, and send forth irre- 



pressible cries to God in our utter 
helplessness. When lo ! There is a 
rift in the cloud. And see ! There 
are index fingers of light pointing 
aloft, and hope's golden hand is hold- 
ing away the mantle of mist that 
veils the glory of heaven from our 
view ; — and the radiant light of our 
Savior's ruddy countenance beams 
upon us. Oh ! then we bless God 
for bringing us to Hermon, and while 
a rapturous thrill of heaven born 
melody vibrates through our inmost 
souls, we praise Him who is our 
light — "the health of our counten- 
ance'' — and our God. 

M. E. K. 

For the Visitor. 


All desire to be happy; but merely 
desiring will not make any one happy. 
To wish for anything is not always to 
secure it. In order to acquire anything 
something must be done — some effort 
must be put forth Flowers would not 
be beautiful, nor exhale any fragrance, 
did they not grow and expand. Birds 
would not be cheerful and happy did 
they not flutter in the breeze, and tune 
their voices in the ecstacy of song. Life 
and cheerfulness are prerequisites to 
happiness; and God has wisely placed 
labor before enjoyment. This is a world 
of toil, and it is certainly a mark of 
wisdom in us to submit to it calmly and 
make the best of it. And since happi- 
ness here is alone obtainable by labor 
and held by care, we should not expect 
it through any other source. 

All enjoyment consists in receiving 
and doing. Happiness is communicated 
to the soul by ingress and egress, and 
all healthy souls will keep a proper bal- 
ance between the two. We always feel 
happier for making others happy. "It 

is more blessed to give than to receive." 
The joy we give to others will return 
with a brighter luster to our own hearts. 
The fault with many of us seems to be 
that we feel more inclined to receive 
than to give; and we complain of the 
cold and hard-hearted world when the 
fault evidently lies at our own door. 
Can we expect others to treat us kindly 
when we fail to treat them kindly ? 
Can we expect others to smile upon us 
while we frown ? Have we a right to 
expect a continual glow of joy and sun- 
shine while we lie in a passive, receptive 
attitude, and speak no pleasant word, 
nor do one kind act to cause joy and 
sunshine to spring up in the hearts of 
others ? The Golden Rule requires us 
to do unto others as we wish them to 
do unto us. Hence it is the duty of 
every one that wishes to be happy, to 
begin the work. The great mistake 
made by many is that they take hold of 
the Golden Rule at the wrong end. 
They wish or expect others to do first, 
and then they commonly do to others 
as others have done to them. 

True and lasting happiness must 
spring from within the soul. It must 
find its root an] nourishment there. 
That world of beauty in the mind must 
have continual sunshine. All the en- 
trances to the soul must be closed 
against every thing from without that 
would mar the enjoyment, disturb the 
peace and obscure the light of the world 
within. The eye must not wander 
through the dark holes and alleys of 
society to gaze upon the faults and 
blemishes of mankind. The ear must 
not heed the taunts, jeers and scoffs of 
the vicious, nor listen to the flatteries 
and insidious devices of those who would 
discourage, or lead us astray. When 
others would heap abuse upon us, we 
should not carry it. When others scold 
and frown, fret and complain, we should 



listen to the music of nature, view the 
world of heauty within us and around 
us, and look on tlu sunny-side and the 
better time coming. 

All is not sunshine in this fleeting 
world of ours. There are seasons of 
gloom and disappointment — sad seasons, 
when the heart is sick, and hopes are 
crushed, and the bow of promise scarce- 
ly visible to the spiritual eye. How of- 
ten we are disappointed in the common 
affairs of life, in the ordinary pursuits 
of business; in our long cherished hopes 
and the professions of friendship by 
those who received our warmest sympa- 
thies and kindness, and have now be- 
come our enemies. These sorrows and 
disappointments are more or less ex- 
perienced by all ; and the more sensitive 
our nature and the higher our suscepti- 
bilities the greater will be the gloom 
and sadness they occasion. This sensi- 
tive — this irritable part of our nature, 
this source of so much annoyance and 
unhappiness to us, is one of the charac- 
teristic marks of depraved nature. It 
is within us ; and if not born with us 
or in us, is at least bred in us. Now 
this thing is one of the greatest enemies 
to our happiness and peace of mind. It 
is our business and duty to get rid of it. 
The fact is, we should have left it in 
our childhood days with all else that is 
childish. "When I was a child, I spake 
as a child, I understood as a child, I 
thought as a child; but when I became 
a man, I put away childish things." 
1 Cor. 13: 11. Note. According to 
this we are not men until we "put 
away" or get rid of the things which 
belong to childhood and not to man- 
hood. Childhood is the period of dis- 
cipline to prepare us for manhood. How 
many are the conflicts with bad temper 
and disappointments in this early period 
of life before a firmness of mind and a 
stability of character and principle are 

formed, or before the great theater of 
life is properly realized. How many, 
alas, carry the follies of childhood into 
the years of maturity to perplex them 
through life. 

Notwithstanding Christianity affords a 
type of true happiness — a peace of con- 
science, a cheerful heart and a glorious 
hope of future bliss — yet a christian's 
life is not without its conflicts; and a 
christian's feelings and temper has much 
to endure. There are sad reverses and 
serious shocks to the cause of truth often 
witnessed and experienced which carries 
much with it that is depressing, and the 
serious and truly humble christian is 
grieved and sad at heart. Even here, 
however, the beacon-light of happiness 
is before us : " Do all in your power to 
make others happy" "As much as 
lieth in you, live peaceably with all 
men." The union and prosperity of 
Zion is the joy — the life of the chris- 
tian. No one can enjoy real Christiani- 
ty who does not labor for the good of 
others, the peace and union of the 
church, and the cultivation of his own 
mind and heart. The great apostle 
Paul was happy even in chains and im- 
prisonment; and in contemplating his 
past life with its labors, and in view of 
the death which awaited him, he was 
still tranquil and happy, because he had 
"fought a good fight/' and there was a 
"crown of life" laid up for him and all 
who truly loved the lord. 

Thus shall our days be cheerful and 
happy, if we let the sun of real religion 
shine in our hearts. Our labors and 
good deeds for the benefit of our fellow 
men will increase our enjoyment here, 
and be as so many gems in our crowu 
of life beyond. J). H. 

Greenland } W. Va. 



A BASELESS THEORY. tlar schools in which thousands have 

It is a favorite theory of worldly men, been educated without being Cbristian- 
that the true way to Christianize the ized. Very few of the Brahmins who 
heathen is first to civilize them; that become familiar with European science 
they can be reached by moraPtruth only and literature forsake their religious 
as they are educated to a higher degree System. None of them will consent to 
in secular respects. The completion of break caste. One of the most noted 
the Pacific Railroad has furnished oc- ; for intellect and rank went to England 
casion to some of the daily papers to | a few years since, and availed himself 
reiterate their notions on this subject, of all possible educational advantages, 
and they talk as wisely obout it as which, being contrary to Brahmin rules, 
though it had been the study of their threw him out of caste. When he re- 
lives. Yea, men who probably have turned he wa3 excluded from all social 
never giveu the matter half an hour's ; recognition. At first he affected to 
careful investigation, write flippant edi. ; despise this, but after holding out two 
torials full of the most positive asser. | years went back to his old associates, 
tions, and treat a theme of solemn im- paid the heavy fine, ate and drank the 
portance and no little difficulty as if prescribed five disgusting products of 
their notions were first truths, intuitively the cow, and was rrstored to caste. Civ- 
discerned, ilization is thus seen to be one thing and 
The theory referred to rests on no ; Christianity another. Tndeed, much of 
basis of fact It is an unwarranted as- this fluent talk of the secular press is 
sumption contradicted by large experi- 1 ignorance. Had the editors been 
ence on the part of those who have familiar with missionary writings, they 
studied and experimented for centuries would have a higher appreciation of the 
Civilization may reach a high point of civilization which already co-exists in 
progress in philosophy and the arts, j many countries with heathenism, as for 
while the religious conceptions of men instance in China. China has some- 
are grossly false, and their morals are thing to teach us, and politicians maybe 
utterly degraded. This was the case j surprised to learn that the principles of 

when Christianity began its career. 
The centers of civilization were the 
centers of corruption. We need only 
name Athens, Corinth, ISphesus, Alex- 
andria, and Rome to prove this assertion. 
The intellect may be cultivated and the 
heart remain impure. Men may "by 
wisdom know not God," and be so phil- 
osophic as to despise the gospel. Rail- 

Jencks' Civil Service Bill have been in 
operation there for centuries. They are 
astonished to hear the late British min- 
ister to China announce boldly, that the 
ministry of the Chinese emperor exceeds 
in talent any European cabinet, and that 
the prime minister of China has not his 
equal among the statesmen of England. 
Yet our sapient journalists would have 

roads and steamers do not necessarily us believe that the way to Christianize 

convert the wicked, or even turn the China is through railroads and not 

heathen from their superstitions. Even through missionaries. Profound sages, 

in this favored land, railroad men and let us all hasten to sit at their feet! 
steamboat hands are not celebrated for On the other hand missionary expe- 

their piety or church attendance. The 
British government has built railroads 
across India, and for years has had secu- 

rience has proved that the gospel can 
take direct effect in the hearts of savage 
nations, and that this results in creatirg 



such now aspirations and increased wants 
as to geuerate an improved social state, 
and to lead on to a true civilization- 
This has been true among Indian tribes 
in our own laud, among the Greenland- 
ers, among the natives of South Africa 
and among the inhabitants of the Sand, 
wich, the Society, and Feejee Islands. 
Entire nations have thus been reclaimed 
from barbarism, by an influence acting 
from the spiritual side of their nature, 
and leadiug them to appreciate civiliza- 
tion and to feel a responsibility before 
God for self- improvement. 

This does not forbid missionaries to 
connect secular instrumentalities with 
spiritual forces. They naturally and 
always do so. Their own example is a 
civilizing power. They introduce new 
modes of life through their families and 
schools and churches. But their direct 
aim is to reach the heart and mould 
character, by oral instruction and 
through the Scriptures. Iu securing 
this they necessarily elevate the con 
ceptions of barbarous tribes and intro. 
duce them to writing and printing, to 
music and building, to modest dress and 
reverent behavior. Thus the seeds o* 
all good are planted. But where civiliza 
tion has gone unaccompanied by the 
gospel it has wrought only ruin. Com- 
merce has sought selfish gain, and carried 
intoxicating liquors, opium, and gun- 
powder, has produced t vice, crime, disease 
and war, and has slain millions where it 
has civilized a score. The Christian 
church will hardly take the foolish advice 
of thoughtless editors, but will continue 
to push its missions far in advance of 
railroads and steamers. — Advance. 

readers on (be subject of belief. I con- 
tend that to believe is to act. And, if 
we believe the gospel, we will, if in 
our power, obey it. 

The thief on the cross believed and 
was pardoned, for his belief, but could 
not act. I am aware that there is oppo- 
sition to the ground I occupy ; never- 
theless, let us reason out of the book of 
life and see if men will act in the 
christian life when they are truthfully 
convinced of the genuineness and credi- 
bility of the sacred volume, or stand 
aloof. The Savior with his divine 
knowledge of the human mind, would 
not have said that the Gospel was 
the u power of God unto salvation to 
all them that believe," had he not in- 
tended to convey to us that the believer 
will act. 

The 14th chapter of St. John's gos- 
pel comprises the truth that they who 
believe, have the promise of attaining 
to, and of enjoying, the place the Sav- 
ior went to prepare for such as believed. 
As much as to say, if you believe on 
me, you will obey me. I have by a 
careful examination of the Scriptures, 
concluded that a penitent believer will 
be a truthful worker. The Savior when 
in conversation with Martha said, "who- 
soever liveth and believeth in me shall 
never die. Believest thou this?" She 
said, "yea, Lord," &c. Immediately 
acting she proved the truth of her con- 
fession which is the only way of mani- 
festing our belief. 

A. J. Ingleright. 


Brother Editors: I offer a few 
thoughts for the consideration of your 

For the Visitor. 


Dillsburg, York Co., Pa., ") 
March 19th, 1870. } 

Henry Hursh. 

Dear Cousin : I will 
undertake to write a few lines to you. 



Your stay with us was very short. I 
desired very much to have more conver- 
sation with you, but it seems it could 
not be. The Lord only knows whether 
ever we will have an opportunity to talk 
together again or not. I would like to 
have conversed with you about religious 
matters. There is nothing so important 
as the religion of Christ. I would like 
to sit side by side with you, and turn 
over those solemn pages, and see the 
gracious teachings of our dear Redeemer. 
I think I told you that the Gospel is as 
clear and as plain as the sun shining in 
its brilliancy. It is a perfect law: it 
cannot teach two doctrines, or opinions 
one contradicting the other. Jesus says, 
" Heaven and earth shall pass away, but 
my words shall not pass away." Con- 
sequently they are firm. What stands 
there will meet us at the judgment bar, 
either to justify, or condemn. If we 
obey that word, to justify; and if we 
do not obey, to condemn. The scripture 
all harmonises, from beginning to end; 
and never contradicts any part. This 
seems to be saying a good deal; but 
mind, the word of the Lord was brought 
from heaven. And Jesus says, " I am 
the way, the truth and the life," &c. 
Faith and repentance are first enjoined. 
The penitent sinner must believe that 
nothing under the heavens can help his 
poor soul, but that which Jesus has 
brought from heaven. That is, take 
him at his word, and listen to no man. 
And at the same time believing the in- 
structions of Paul, that " Satan's minist 
ers are transformed as ministers of righ 
teousness." Yes, believe that they are 
out to-day preaching. This will make 
us more cautious to " search the scrip- 
tures," as Jesus says. Repentance is 
shamefully abused in our days. "Godly 
sorrow worketh repentance." I venture 
to say that tht majority of reflecting 
men and women have had an abundance 

of godly sorrow, likely more than the 
three thousand pentecostians, or Lydia, 
" whose heart the Lord opened." But 
pitiful to relate, the heart is too much 
hardened. You know the sorrow of the 
dear youth of ten, twelve or sixteen; 
oh, what godly sorrow, by " the grace 
of God that bringeth salvation," but 
convictions are stifled, and the heart be- 
comes hardened. The man from Ethio- 
pia said " Here is water, what doth hin- 
der me to be baptized?" Philip says, 
" If thou believest with all the heart 
thou mayest." See, here is the change 
of heart: yes, to believe with all the 
heart is a change of heart. Now the 
repentance is complete ; now he believes 
the whole word of God ; not as this man 
or that man says, but as God's word 
teaches, and as Jesus became the way. 
Now we have faith and repentance, 
then comes baptism, as Jesus is precept 
and example in the flowing stream, for 
there is no other light in the word, con- 
sequently any other way must be in the 
dark, and therefore the broad way : And 
"praying the heavens were opened"; 
therefore he was kneeling. Paul refers 
us to the baptism of the children of 
Israel, crossing the Red Sea, Exodus 14 : 
15. : u Go forward." Here is light, and 
there is nothing in all God's word to 
contradict it. He rose up straightway ; 
he did not turn first to get up; all is as 
plain as the sun shining. Jesus further 
says, "Baptizing them in the name of 
the Father, and of the Son, and of the 
Holy Ghost." There we have a three 
fold work to show our three fold faith, 
in Father, Son and Holy Ghost, for we 
are to show our faith by our works. A 
believer believes that faith, repentance, 
baptism, feetwashing, the Lord's supper, 
the holy salutation, the communion of 
bread and wine, non-resistance, non- 
swearing, non conformity to the world, 
the anointing of the sick with oil and 



prayer, the honoring of the head us 
Paul write?, 1 Cor. 11 , and the many 
passages of scripture concerning false 

Dear friend, the scripture proves to a 
full demonstration, that the love of mo- 
ney moves the great majority of reli- 
gious displays, for the love of money is 
the root of all evil. Jesus says, " Fear 
not little flock, for it is your Father's 
good pleasure to give you the kingdom/' 
An imperfect religion is no better than 
none at all. And any man that does 
not believe, and try to do the say- 
ings of Jesus, is not an evangelical be- 
liever. Every chapter, verse, word and 
letter of the book of life will stand opnn 
before us at the judgment bar, and if 
one part of it is wilfully disobeyed by 
us, how can we be justified ? We shall 
have to say Amen to our condemnation. 
I had not at ail intended to write 
such a sharp letter, but the soul is so 
precious. If I should soon have to hear 
of your death, I perhaps would have to 
think, had I only written faithfully to 
you concerning the narrow path of Je- 
sus. I cannot quote all the scripture 
to prove my statements, like I could, if 
we were together. I am both able and 
willing to prove my position by the word 
of God. Truth is truth, and falsehood 
is falsehood. The word is the word, 
and the opinions of men are only the 
opinions of men. 

We are still all in our usual health. 
I hope these lines may find you and 
your dear family all well. I want you 
to write me an answer to this letter, and 
write your mind freely, let it hit as it 
will. You may think if I want to bind 
every person to this one gospel rule, it 
would be as much as to say, all others 
will be lost. I have nothing to do with 
that; but if I don't obey the Lord, I 
know I shall be lost. I wish to notice 
in my letter that the scripture teaches, 

that baptism is for the remission of sins; 
we have not one instance of sins being 
pardoned previous to baptism, in all 
God'3 word (that is after Christ's cruci- 
fixion). Some people contend for it, 
but it is without a foundation, in the 
word ; and if we uphold such a doctrine 
we are attempting to exalt ourselves 
above God's holy wor J : and exaltation 
caused Lucifer to fall. " He that ex- 
aiteth himself, shall be abased." We 
read in the word, whosoever shall call 
on the name of the Lord, shall be 
saved. Yes: but all will admit, the 
drunkard won't be heard, he must get 
sober, he must repent, believe and show 
his faith by his works. Actions speak 
louder than words. This passage means 
the same, as Peter told the Pentecosti- 
ans: " Repent, and be baptised every 
one of you in the name of Jesus Christ, 
for the remission of sins," &c. No two 
conflicting doctrines in God's word, they 
would make it a trifling book. Again, 
some will say, Cornelius the gentile had 
pardon of sins before baptism. The 
word does not say so, and I will not say 
so. Peter knew the word, and conse- 
quently knew very well that, if Corne- 
lius was to appear before the judgment 
bar, in disobedience to the word, it 
would condemn him. Here we might 
think that sin and the Holy Ghost could 
not live together; but when we look at 
our Savior's temptations, we see the devil 
is very bold. Paul says, the son of per- 
dition "sitteth in the temple of God, 
shewing himself that he is God." 

I must bring my letter to a close. 
Jesus says : " In my Father's house are 
many mansions." Yes, there is one for 
me, and there is one for you. May the 
Lord give U3 grace and courage so to 
live, that when our few days of trouble 
are over in this world, that we may ob- 
tain those mansions where the wicked 
cease from troubling, and the weary are 
at rest. For this I pray. 

Adam Beelman. 



For the Visitor. 

An Appeal to the Brethren. 
Having noticed many calls in the 
Visitor and Companion for brethren to 
come and preach to the scattered lambs 
in Christ, we in the northern part of 
Michigan feel as needy and dependent 
upon our ministering brethren to come 
and preach to us the pure word of God, 
as the brethren anywhere. I feel to say 
it is our heart's desire that som3 breth- 
ren would come in here and spend some 
time with us. Though our circutustan 
ces in life to some extent, are more fa- 
vorable than in many places among the 
brethren, yet I believe we are exposed 
to contaminating influences that not ma- 
ny of our dear brethren are. In the 
first place we have an organization with 
two ministering brethren, D. M. Wood 
and J. S. Winey who are faithful in 
their calling, but the field of lauor is so 
large and the calls so many, should 
they exert themselves beyond what 
their temporal means or bodily health 
would admit of, they could not fill the 
calls; consequently there is much for 
the brethren to do here. Secondly the 
society we are surrounded with, are ge- 
nerally from the New England States. 
We find society different from that 
which we were brought up under in 
Pennsylvania and Ohio. Many live as 
though there was nothing to gain or 
to lose for eternity. Many advocate 
the universalist doctrine saying Christ 
died for all, consequently all will be 
saved. Another advocates the Calvin- 
istic doctrine that a certain number, 
God's elect, only will be saved, and 
that the innocent infant with the adult 
is doomed to misery. And neither time 
or money is spared to teach the children 
of men that they must reform and be 
obedient to Christ. But the doctrine 
taught, is that of an easy Christianity, 
and one that adapts itself to the carnal 

mind, consequently the doctrine of the 
brethren, that of self-denial and a re- 
signation to the whole will of God, is 
not so readily reeeived as we would de- 

Now I do not wish to discourage any 
who may think of emigrating to this 
country. Society is good. We have 
good land aDd a good climate; the soil 
is a dark sand and gravel loam, is well 
adapted to the raising of nearly all kinds 
of grain, especially wheat. Good for all 
kinds of vegetation, and a good grass 
country, well watered, and is well adapt- 
ed to keeping stock. The water is re- 
markably good. The country is also 
good for fruit, especially apples and 
peaches. A very large amount of maple 
sugar is made here annually. 

.Brethren coming to our country will 
take the Grand River Valley Road at 
Jackson, and stop off at Nashville. I 
live six miles north of this place. 

Brethren giving information when 
they are coming, either through the 
Visitor or the Companion, or by private 
letter, I will meet them at the depot at 
Nashville. Address: Blair, Barry Co , 

Isaac Smith. 

The Standing Committee. 
Dear brethren : Being a member of 
the Stauiing Committee of last spring 
and inasmuch as brother Holsinger in 
Companion No. 45 of last volume, 
makes use of my name and says that I 
said before the meeting "I could not 
see that they could hinder him until he 
had done souething that was injurious 
to the -Church," and outside of the 
house I should have said, " I would 
like to kuow who can hinder him." In 
reply to the above I would say, I do 
not remember now what I did say be- 
fore the meeting or outside of the house 



on that subject, but one thing I do 
know, that the question was put before 
every brother on the Standing Commit 
tee, and we all united, and every voice 
wa3, no reporter. And I have never 
changed my mind since, and I do feel 
satisfied if we had allowed a reporter, 
there would be ten brethren disappoin- 
ted where there is one now. 

John P. Ebersole 
Fostoria, 0. 

The Reporter Question ! 

In compliance with a request by br. 
H. R. Holsinger made through the 
Gospel Visitor of April, 1870, I sub- 
mit for publication the following portion 
of the letter referred to. 

B. F. M. 

"I wish you also to make some ac- 
commodation for me at the meeting for 
writing. I have written to some one 
every year to work for me and I am 
now addressing myself to you for the 
same purpose. As it appears I must, 
work my own card, I have generally ta- 
ken hold of it in that way. I think a 
step was taken at last Annua) Meeting 
which was favorable to me, yet it is not 
at all likely that I will get a clerkship 
this year yet. 

I have employed a reporter from 
Washington to take down the full pro- 
ceedings of the meeting. I wish him 
to have a convenient place for writing, 
at the table, so that he can be told the 
names of speakers, transcribe papers, 
&c. Of course I only intend to publish 
as much of the report as would be pru- 
dent, and yet does it not appear that 
what is prudent to speak to a mixed 
multitude of 10,000 is prudeut to pub- 
lish to a reading community of 5,000? 
There may be prejudice to a " Reporter" 
and hence you will please call him my 
clerk, i will write to no one else 
this matter." 


Mouth's Department. 


Many years ago, a certain minister 
was going one Sunday morning to his 
school-room. He walked through a 
number of streets, and as he turned a 
corner, he saw, assembled around a 
pump, a party of little boys, playing at 
marbles. On seeing bim approach, they 
begin to pick up their marbles and run 
away as fast as they could. One little 
fellow, not having seen him as soon as 
the rest, before he could succeed in 
gathering up his marbles the minister 
had come close to him and placed his 
hand on his shoulder. They were face 
to face, the minister of God and the 
poor little ragged boy, who had been 
caught in the act of playing marbles on 
Sunday morning. And how did the 
minister deal with the boy? That is 
what I want you to notice. 

He might have said to him, 'What 
are you doing here? You are breaking 
the Sabbath! Don't you deserve to be 
punished? " 

But he did nothing of that kind. He 
simply said, " Have you found all your 

"No," said the boy, "I haven't" 

"Then," said the minister, "I'll help 

Whereupon he knelt down and began 
to look for the marbles; and as he did 
so, he remarked, "1 liked to play at 
marbles when I was a little boy, very 
much, and I think I can beat you; but," 
added he, " I never play marbles on 

Toe little boy's attention was now 
arrested. He liked his friend's face, 
and began to wonder who he was. The 
minister said : 

" I'm going to a place where I think 
you would like to be; will you come 
with me?" 



Said the boy, " Where do you live? " 

u In such and such a place," was the 

" Why that's the minister's house ! " 
exclaimed the boy, as he did not suppose 
that a kind man and a minister of the 
Gospel could be the same person. 

"Yes," said the man, "I am the 
minister myself; and if you'll come 

with me, I think I can do 

you some 

kindly to him and taking him to school V 
" Oh 1 " said the minister, " I do re- 

" Sir," said the gentleman, " I was 
that boy. I roie in business and be- 
came a leading man. I have attained a 
good position in society; and on seeing 
you to day, in the street, I felt bound to 
come to you and say that it is to your 

kindness, and. wisdom and Christian 
good." discretion — to your having dealt with 

Said the boy, " My hands are dirty; me persuasively, that I owe, under God, 
I cau not go." all that I have attained, and that I am 

"But," said the minister, "here's a \ at the present day." — Unitarian Herald. 
pump — why not wash ? " 

Said the boy, "I'm so little I can't 
wash and pump at the same time." 

"Well," said the minister, "If you'll 
wash, I'll pump." 

He at once set to work, and pumped, 
and pumped, and pumped ; and the boy 
washed his hands and face till they were 
quite clean. 

Said the boy, " My hands are wring- 
ing wet, and I don't know how to dry 

The minister pulled out a clean 
pocket-handkerchief and offered to the 

Said the boy, "But it's clean." 

"Yes,"wa3 the reply, "but it was 
made to be dirtied." 

The boy dried his hands and face with 
the handkerchief and then accompanied 
the minister to the door of the Sunday- 

Twenty years after, the minister was 
walking in the street of a large city, 
when a tall man tapped him on the 
shoulder, and looking into his face, said, 
" You don't remember me." 

" No," said the minister, "I don't." 

"Do you remember twenty years ago, 
finding a little boy playing marbles 
round a pump? Do you remember that 
boy's beiDg too dirty to go to school, 
and you pumped for him, and speaking 


Hattie was a little girl about ten years 
old. Her father kept a small farm, and 
did a great deal of work upon it himself. 
Her mother helped as well as she could; 
but her mother was only feeble, and had 
a good deal of pain, and kept in all the 
cold wet weather. Hattie's little brother 
Frank was about three years eld, and 
liked nothing so well as going with his 
sister to feed the hens, or to give a 
mouthful of sweet hay to the donkey. 

But what made Hattie so happy ? She 
had to work hard, and to fare hard, was 
up early and up late, and her mother 
left a good many household matters in 
her hands. She did not dress very gai- 
ly, but wore strong warm clothes in the 
winter, and clothes that were thinner, 
and vet very common, in the summer. 

I will tell you what made Hattie hap- 
py. She loved her mother very much, 
and never thought she could do enough 
for her; and she loved her dear father 
and little Frank. In fact, Hattie had a 
very loving heart; and it was that which 
made .her so happy. She was never 
thinking about herself, but how she 
could do this for her father, or the other 
for her mother, or how she could please 
little Frank. 



It was always the same, no matter 
what the weather, or the time of the 
year. The wet days did not make her 
cease to love her mother, or father, or 
brother. They rather drew her on to 
some plan for pleasiug them all. She 
would get dry shoes for her father, or a 
game for her brother, or some nice 
thing for her mother. 

Hattie had found the key to the hap- 
py world — not thinking first about 
herself. Happy Hattie. 


There is nothing that makes so much 
difference in the outcome of boys and 
girls as the books they read. Of all the 
boys and girls that we have known, we 
never knew one to succeed in life who 
spent his time, when young, in reading 
exciting stories. We do not say you 
may not read stories. But we do say 
that if you want to be of any use in the 
world, you ought not to let all your 
reading be story reading. And, what 
is more, you ought to read nothing but 
good stories. 

But how can we tell whether it is 
good or not? There are very many 
books that have a weak moral, or a re- 
ligious side, that are yet good for no- 
thing. They are too exciting and breathe 
a bad air. How shall we know the 
good ones ? 

A book that makes us feel brave and 
strong for our work is good. If any 
writer makes us feel, not that we would 
like to do better, but that we will do 
better, we may trust such an author. 
But if a book gives us a feeling that 
our life is dull, that we would like to be 
somewhere else than where God has put 
us, that book does us harm. — S. S 


Jackson Co. Kan. ) 
March 6th, 1870. j 

Dear Visiter : 

We feel a few lines 
from us is due you. We are happy to 
acknowledge your regular visits to us. 
You are to us as a number of loving 
brethren and sisters visiting us from 
afar. We feel to thank the Lord for 
this blessing which we could not fully 
appreciate when surrounded with breth- 
ren and the privilege of meeting in the 
sanctuary of the Lord. We are not 
content to peruse your interesting pages 
alone, but take pleasure in handing them 
to our neighbors, who also say they love 
very much to read the Visitor. Our 
prayer is that it may be the means of 
awakening them to a sense of their du- 
ty, that they may lay hold of the true 
gospel and become shining lights, and 
helpers in the vineyard of the Lord. 
We had four meetings last fall here by 
our brethren, first by J. S. Flory, second 
by brother D. Kimmel from Illinois, 
and the two last by brother H. Sawyer 
of Brown Co. Kan. The people seemed 
well pleased with our doctrine &c. 
There are scarcely two families of one 
church or from one place, yet; all seem 
to love to meet together for worship. 
We hope to have regular preaching this 
summer. Oar meetings are the first 
ever held in this neighborhood as it has 
only been two years since the first house 
was built. It is now well settled, and 
we have six dwellings within one mile 
of us. A town started one and a half 
mile from us where there is now a depot, 
store, post office, &c. The name of the 
town is Whiting. Everything that can 
be done by feeble man is done here to 
improve our section of country. Much 
more for the body than the soul. Ma- 



ny are moving in and if only a dear 
minister and family was coming to settle 
among us what a consolation it would 
afford us. We call the attention of 
brethren, especially those north of us, 
to come and seek a home in our lovely 
part of Kansas. We have good soil, 
good water, timber, &c. Now dear 
Visitor, I must bid you farewell for the 
present, wishing you a successful season 
that your mission may be to carry glad 
tidings to your readers, and that you 
may never be called to record any mis. 
understandings among brethren or 
friends, but that all may be peace, joy, 
meekness and love. We would thank 
the editors of the Pious Youth and 
Pilgrim for a spacimen copy of their 
papers. We desire the prayers of the 
church in our behalf, that we may not 
be overtaken by the wolves while so far 
from the fold. 

Sue V. Crumpacker. 

her to be had yet; terms easy. We 
have extra good water, both springs 
and wells, and plenty of good bui'ding 
stone. Seneca is the county seat of 
Nehama County. It is about 55 miles 
west of St. Joseph. 

Any one desiring further particulars 
write and I will give all the informa- 
tion I can. 

A. R. Pennington. 

Seneca, Kan. 
Dear Brother : 

I wish to say through 
the Visitor that we have a beautiful, 
fertile country here. And as a great 
many of the brethren desire to emigrate 
west, I will just say we think they will 
do well by coming here It is perfectly 
healthy. I have been tioubled with 
the asthma all my life. We arrived 
here last August I feel a great change 
for the better in this sliDrt time. We 
were raised in Southern Ohio ( High- 
land Co. ). It is thought apples will 
do well here. Peaches and grapes do 
well. There were the best crops here 

last year, take all together, I ever saw. 
* * * There are no brethren near here 
that we know of. We would be glad to 
have brethren come and settle here. If 
we had a ministering brother I think we 
could soon have a church. People are 
friendly and like to see the country 
settled Improved farms can be had 
for $20.00 per acre with running water 
and timber. Choice wild prairie from 
35,00 to §8,00 per acre. From 2 to 5 
miles of Seneca there is plenty of tim- 


The Brethren of Cherry Grove branch, 
Carroll Co., 111., expect to hold a Love- 
feast on Tuesday and Wednesday, the 
31st of May and 1st of June. We give 
a hearty invitation to the brethren com- 
ing from the east to the A. M. to call 
with us. Come to Freeport, thence to 
Lanark, which will be near the Meeting. 

By order of the Church, 

Isaac Schmucker. 


I have been to Pittsburgh and have 
made arrangements with the General 
Ticket Agent of the Pittsburgh, Ft. 

Wayne and Chicago R. R. Co. for half 
fare from Pittsburgh to Chicago. I have 
received 500 orders from the Agent, 
and every brother or sister, aud every 
member of their family, wishing to go 
to the Yearly Meeting on this road must 
have one of these orders and by present- 
ing it to the Ticket Agent at any Sta- 
tion herein named they will sell you a 
ticket to Chicago and return free by 
you paying full fare going. From the 
1st to the 6th of June 1870, you can 
buy them, but not after, and then you 
have to the 16th of June to return 
home in Now I want the house-keeper 
of every church or some one authorized 
by the church to let me know by letter 
immediately how many orders their 
church will want and I will send the 
Orders as soon they notify me. Give 
your name and post office in full. 

Tickets can be had at the following 
Ticket Offices: 

Pittsburgh, Columbiana, Salem, Al- 
liance, Canton, Wooster, Loudonville, 
Mansfield, Crestline, Bucyrus, Upper 



S;indu>ky, Forest, Dunkirk, Lima, Del- 
phos, Van Wert, Ft. Wayne, Columbia, 
Pieroeton, Warsaw, Bourbon, Plymouth, 

John P. Ebersole. 
Fostoria, Seneca Co., 0. 


Died January 4th, 1S70, in Mewton Township, 
Mia ui County, 0., br. JOSEPH LONGAN. 
ECKER, aged 74 years, 10 months and 9 days, 
r uneral services by brothers Jesse Studabaker 

and Mohler, finm Rev. 22 : 12. 

G. W. Whitmer. 
(Companion pleaso copy) 

days. When taken sick he said, " I do not wan t 
to get well, I want to die and go to Jesus." 

Buried March 14th. Funeral sermon by el- 
der Henry M. Martin from Rev. 22. 12 and 14. 
John H. Middlekauff. 
(Companion please copy.) 

Died suddenly by a sad accident on the rail- 
road between Letonia and Columbiana on the 

27th December 1869, friend ROYER. He 

was walking home from a visit to his son in 
Leetonia on the track in a drizzling rain, and 
holding the umbrella over him and perhaps 
somewhat hard hearing, when he was met by 
the coming train going west, which came round 
a curve. The whistle of the engine and the 
brakes were of no avail, and he was killed in- 
stantly. He was some 60 years of age, and did 
not see death till it overtook him scarcely with- 
out a moment's warning, but the warning is to 
us that live. 

Died near Columbiana, 0. on the 10th o* 

January, 1870, on the farm of friend John Est- 
erly, sen. ANNA, the young wife of his son 
Levi Esterlv, a daughter of David Strickler, 
deceased, at the age of scarcely 20 years. 

Died in the village of Columbiana on the 18th 
of March. 1870, at the house of his eldest son, 
friend SIMON RONINGER, Sen. at the ripe 
age of 82 years 4 months and 8 days. There 
were some remarkable circumstances in his life 
of which mention was made at his funeral, and 
miy be worthy a place here. He was born of 
Roman Catholic parents in the Grand Duchy of 
Baden, Germany, and when about thirty year? 
old, he left his country with a wife and two 
small children in January, 1816, to emigrate to 
America, but they did not see it that year. Un- 
fortunately they engaged passage on a vessel 
which undertook to carry no less than 1300 
souls across the Atlantic without being properly 
supplied with water, food or medicine, and 
crowding such a multitude together amidsbip 
without sufficient air or any thing that sustains 
life, sickness and death broke out, and havng 
to land in Norway for victuals and wi h other 
delays they arrived at last in January, 1817, 
being a whole year on the voyage and having 
buried in the sea of the 1300 original passengers 
about 800, among them friend Roninger's two 
children. Only about 500 were landed on our 
American shores. Our friend had paid for his 
was married only 10 weeks before his death and | and family's passage at first, but at last he had 
leaves a young widow to mourn the departure , 8ti u t0 serve four vearg . However God took 
of a dear husband. care f h i m aQ d \ e ^ n } m t0 repentance. He be- 

Ananias Hensel. I came a praying man and was converted from 
Died near Massillon, Stark Co., O., March I the errors of his church, and after he had come 
7th, 1870, sister REBECCA KILLINGER, wife I t0 this state he was enabled to live in his own 
of Jacob Killinger, aged &5 years, 4 months and borne, raise a family of 4 children, who are now 
9 days. She left a husband and 6 children, two a11 married and mostly in respectable circum- 
of which are members of the church, to mourn i stances. His health and strength began to fail 
their loss, but we fondly hope that their loss is j at last,especially since the death of his compan- 
her great gain. She suffered nearly 3 years with j ion 7 years ago. He was almost all these years 
heart disease and dropsy, which she bore with confined to the house and often to his bed. 
christian fortitude. Funeral services by Geo. | StiU he was able to read without spectacles, and 
W. Han from 1 Chr. 39: 15, and W. A. Murray j more than 100 volumes of the subscriber were 
from 2 Cor. 5: 1. read by him and in our conversations he ex- 

TV. A. Murray. ■ pressed himself often, that he would willingly 
submit to all the requirements of the Gospel 
Died of palsy, March 11th 1870, at the resi- ! if his health was sufficient for it. He requested 
deuce of his son-in-law Christian Dovenbar^er | that I should preach his funeral from John 11 ; 
in Baileyville, Ojrle county, Illinois, STEPHEN j 25, 26 years ago and repeated the same request 
PUTTERBAUGH, (formerly of Washington 3 days before his death, which was done accor- 
couuty, Md. ) aged 75 years, 5 months and 5 I dingly before a large congregation. H. K. 

Died March 20th, 1870, in the Pleasant Hill I 
churct. Macoupin Co., 111., sister CATHARINE ' 
BECKNER, wife of Jacob Beckner, deceased, 
aged 36 years, 1 month and 14 days. Funeral 
services by the brethren from 1 Thess. 4 : 14. 
She leaves 4 children from 7 to 12 years old. 
S. O. Frantz. 

Died of consumption, in Owen Co., Ind., SO- 
PHIA BICKEL, wife of friend Jacob Bickel. 
Siie died December 9th 1869. Her age was 55 
years and 7 days. Funeral discourse by elder 
Moses Hostetler and myself to a large concourse 
of people, from 1 Peter 1 : 24 — 25. 

Also in the Lick Creek church, Owen Co., 
Ind.. December 29th 1869, MARION GRANT 
HARSHMAN, son of br. John Harshman. The 
mother of the child died several months before. 
Age 6 months and 22 days. Funeral discourse 
bv your unworthy servant from Math. 19 : 13 — 

Also at Middleberry, Clay Co., Ind., (although 
in the same arm of the church as above,) on the 
2u<l day of January 1S70, of epileptic fits, ELI- 
JAH L. SINK, son of br. Frederick Sink, age 
25 years, 8 months and 26 days. Funeral dis- 
course by br. Daniel Summer, and Elias Coop- 
rider (a baptist) and your weak servant, from 
Job 8 : 9, to a large concourse of people. He 



Died in Benton county, Iowa, March 18th, 
MINNrE LUCINDA, infant daughter of bro. 
W. J. H. and sister Amelia Bauman, aged 1 
year, 9 months and 6 days. Funeral services 
by S. Johnson and the writer from Luke 18 • 15, 

"Dearest Minnie, thou hast left us; 

Here thy loss we deeply feel; 

But 'tis God that hath bereft us ; 

He can all our sorrows heal, 

Yet again we hope to meet thee, 

When the day of life is fled. 
Then in heaven with joy to greet thee, 

Where no farewell tear is shed." 

John Ridenour. 
(Companion please copy.) 

Died in the Newton church, March 23d, 1870, 
of br. Jesse Studebaker, aged 26 years, 10 
months and 19 days. The death of our sister 
was a sore affliction to her companion and rela- 
tives. But they have hope that her end was 
that of the righteous, and this afforded them 
comfort in their affliction. The religious ser- 
vices of the occasion were conducted by the 


Died in Columbiana, 0., March 24th, JOHN 
WILLIAM, son of James and Catharine Van- 
derslice, aged 14 years, 11 months and 24 days. 
He was a very interesting boy, and beloved by 
all that knew him. The occasion was improved 
from John 5: 28. 

Dearest William thou hast left us; 

Here thy loss we deeply feel ; 
But 'tis God that has, 

He can all our sorrows heal. 

S. H. C. 

Died on the 4th of April 1870, in Linnville 
church, Franklin Co., Va., sister SUSANNAH 
KINZEY, wife of br. Christian Kinzey, aged 71 
years. 10 months and 19 days. Funeral service 
by the brethren John H, Lemon, Joel Peters 
and S. Boon from 2 Cor. 5 : 5. 

C. G. K. 

Died in the Bachelor Run branch, Carroll Co., 
Indiana, March the 25th, without a minute's 
war ling, our much beloved brother LEWIS 
HARTER; aged 55 years, 10 months and 5 
d'iys, leaving a wife and nine children to mourn 
his loss. He was walking through the field of 
a neighbor with some of bis boys wiih him and 
all at once fell on his knees, and then backward 
to the ground. He was immediately raised up 
by his boys, but never drew another breath that 
could be perceived. It was a severe shock to 
the family. Funeral services attended to by 
the Brethren. 

Jacob B. Landis. 

Died in the Milledgeville congregation, Carroll 
County, 111., on the 29th day of March, our well 
beloved lister MARGARET, wife of brother 
Samuel KECKLER; aged 34 years, 2 months 
and 19 days. She leaves a sorrowful husband 
aDd 5 children to mourn their loss, which we 
hope will be her gain. Four of her children 
have preceeded her to the spirit world. Funeral 
services by Elder Samuel Holdeman, and the 
writer, on Revelation 14: 13. 

Martin Myers. 

Died in Philadelphia, March 29th, WILLIAM 
H., son of brother Jacob and sister Hannah 
SPANOGLE; aged 17 years, 6 months and 13 
days. At times he suffered extremely, yet never 
murmured or complained, and passed off so 
quietly we all thought he was sleeping, and 
were not aware he was dying until after his 
spirit had taken its flight. 

Our little Sabbath School on Crown street ha* 
lost one of her brightest jewels. "None knew 
him but to love him." Father, mother, brothers 
and sisters, mourn their loss deeply, but not as 
those who have no hope. Services by br. Fox 
and Umstead. Funeral proceeded to Brethren's 
burying ground at Germantown. 

J. S. Thomas. 

Died February 24th, at the house of her son, 
brother Isaac Kemper, near Lena, Stephenson 
county, 111., SUSANNA MARGARET, widow 
of brother Ada a KEMPER, who died about 
twenty years ago, at Ephrata, Pa., aged 83 
years, 10 months and 28 days. Occasion im- 
proved by brethren Enoch Eby and Daniel Fry, 
from Numbers 23 : 10, latter part. 

Allen Boyer. 

Died in the Conemaugh branch, Cambria Co., 
Pa., March 11th, brother DANIEL GOCHNOUR, 
aged 70 years, 11 months and 25 days. He 
leaves a companion, a sister in the Church, and 
nine children, all married, with many friends, 
to mourn their loss. Brother Daniel was a mem- 
ber of the Church for many years, and served in 
the office of a Deacon, ever since the writer re- 
collects anything of him. Shortly before he 
died he called for the Elders of the church and 
was anointed in the name of the Lord. Funeral 
services by the Brethren. 

Stephen Hildebrand. 

Died in the bounds of the Smith Fork branch* 
Clinton Co., Mo., March 7th. of measles, sister 
MARGARET ELLENBERGER, wife of brother 
Jacob R. Ellenberger, aged 50 years and 7 days. 
Our sister was born in Pennsylvania, and moved 
to Missouri about 25 years ago, with her father 
and mother. Three constituted the band of 
members for a number of years, but with a firm 
grasp they seized the banner, planted it down 
in the wild frontier, looking forth with an eye 
of faith to the time when there would be a 
church organized here. Through twenty years 
of patient waiting she saw what she longed for, 
and most of her children added in their young 
and tender years ; and just before the day dawn 
of March the 8th she drew around her the dra- 
pery of her couch and breathed her last. She 
leaves a husband and five children to mourn 
their loss, which we trust is her gain. She was 
followed to her. last resting place by a large 
concourse of people. The occasion was im- 
proved by Daniel B. Gibson and the writer, from 
Rev. 14: 13. 

Daniel D. Sell. 

Died near Dayton, O., April 10th, brother 
JACOB LENTZ, aged 86 years, 10 m nths and 
25 days. Disease palsy. He was sick but 10 
days and was almost speechless during that 
time. He died at the house of one of his chil- 
dren several of whom are living here, sister 
Yost being one of them. He was from Wuert- 
temberg and came to this country in 1817. 

Funeral services from 2 Cor. 5 : 8 by brethren 
Bauman and Nead. 


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VOL. XX. JUNE, 1870. NO. 0. 

TERMS : One Dollar and twenty five cents 
per year in advance. 


d CO 

§€^_ : ^ ; i 



On Prayer. No. '.i 101 

The Blessing of Peace 104 

Self-deception 166 

Momentous Themes. No. 4 109 

The Holy Spirit as a Witness to Christian 

character 173 

Suffering in the Flesh, and ceasing from 

sin 170 

The necessity of preaching the Gospel 181 

The fourth Vial again 1*2 

Soul Light lH:i 

God's Revelation Infallible 1*5 

God's VV ord about wealth 187 

Christ and Ni cod em us 188 

A Suggestion 189 

Notices 190 

Obituaries 191 

Letters Received. 

From Jacob H. Fischel. Jon- Pletcher, D. H. 
Miller, S. S. Mohler, Dan'l VI. Miller. Sain'l. 
A. Honberger, David Frantz, C. A. Ebersole, 
D. N. McDonald, Lizzie Wrighlsman, Joseph 
Henricks, J. W. Gripe, David Deardorff, Nancy 
Lucas, Thos. G. Snyder, Eman'l. Maston, Ad. 
Hoch, A. H. Emmert, Dr. Lahtney, Sam'l. Mc 
Can, David Keller, Eman'l. Slifer, W. F. Snod- 
gras8, J. Gable, Jacob Brown, Geo. Kinney, 
M. E. Reichard, J. B. Grow, John Knisely, 
Jos. Zahn, J. S H'Mijjer. David Miller. Henr . 
M. Sherfy, A. VV Mentzer, J. H. Wilson; Jac. 
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Henry Dierdorf, Jacob Miller. E. S. Miller. P. 
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ger. S. R. Moore. Moses Miller. W. Arnold. 


From Daniel Hays. John E. Bowman, H. C. 
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W. Fursley. Jos. I. Cover. Cyrus Winner, Asa 
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I have still on hand ii number of my books 
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Vol. XX. 

JUlSrE, 1870. 

No. 6. 

For the Visitor. 



If there is any one thing that 
should endear us to our Savior more 
than another it is that we are so ex- 
plicitly taught on the subject of 
prayer, especially "How to pray." 
Had we been simply commanded to 
pray, with no instructions as to the 
time, place and mode, we probably 
would reap but little advantage from 
it. To leave us without excuse, our 
forerunner very considerately gave 
very minute advice on this very es- 
sential part of divine worship. 

The first allusion to the subject 
we have is in the sixth chapter of 
Matt. Herein the practice of Pagan 
worshippers is referred to, and the 
Christian's G-od is contrasted with 
the heathen's God. 

We are not to use vain repetitions 
like they do, that is, we are not to 
repeat what we have already asked 
for, tor our father can hear and un- 
derstand. Some persons appear to 
think that all repetitions are not 
fruitless, that some are vain, while 
others are not. I do not think that 
such a construction can be safely 
put on it. I would prefer to under- 
stand that all repetitions of petitions 
re vain from the fact that our 
Father knows before we ask him 
what we want, and having promised 
to give when we ask ; he can do no 
more than that, if we repeat ever so 
frequently. This practice of repeti- 
tion refers to the substance of our 
petitions and not to a repetition of 
our Father's name, for afterward 

when our Savior prayed he address- 
ed his Father frequently. Yet in 
the model given us in the 6th chap- 
ter, we address the Father but once. 
We might consider ourself in a 
dilemma here where Christ's example 
and precept seemingly conflict, but 
in truth, a beautifully harmony ex- 
ists. In the petitions the faintest 
shadow of repetitions are avoided, 
for our wants are all known to him 
to whom we pray, but if we repeat 
the Father's name frequently as the 
Savior did, we do not consider it a 
part of the petition proper, tho 
things asked for. 

A strict examination of what is 
commonly called the Lord's Prayer 
would be of very great service to us. 
Many prayers now-a-days are as 
long in the introduction as it is* 
Poor Peter on the surface of the sea 
would have sunken deep beneath 
the yielding waves had he prefaced 
his prayer with a long, tedious* 
meaningless, profitless introduction 
as many do no*. In the prayer re- 
commended as a model, every want 
that the most devoted Christian ever 
felt appears to be clearly and un- 
equivocally expressed, and it we 
would allow ourselves to exchange 
our own compositions for it, verba- 
tim, I am constrained to think it 
would often have more efficacy. 

Prayers now are very much after 
the manner of those our Master con- 
demned Long and tedious, care- 
fully composed to please the corrupt 
ear of men, it must weary our Lord 
as did the sacrifices of the wicked 
Jews. Many times I can, through 



faith, hear a voice saying, away I be prayers to Almighty God. What 
with your prayers, for they are an 'is the necessity of a prayer book? 
abomination and offense to me, I j Is not every believer'sheart a prayer 
am weary of them. book, wherein he not only reads and 

The declaration that our "Father sees his wants, but what is infinitely 

knows what we want before we ask 
him," is no assurance that our re- 
quests will bo granted unless they 
are not made in the proper spirit. 
In the first place our whole heart 
must be employed, every fibre and 
tendon engaged. To pray with our 
lips what is not suggested by, and 
from a sympathetic heart, is infinite 
ly worse than had we not prayed at 
all. It is making a mockery of the 
most exalted privilege ever granted 
to man. Our hearts should be in 
a spiritually healthful condition. 
We might be very earnest and sin- 
cere, yet it might not be right in 
the sight of the Lord. I have no 
doubt that Balaam would have curs- 
ed Israel most heartily and sincere- 
ly, had not the spirit of the Lord 
prevented him. Many persons now 
are very sincere in praying for things 
not allowable and not conformable 
to the will of the Lord, but sincerity 
alone is not the sole requisite to se- 
cure an acceptance for us. The heart 
must be engaged, and at the same 
time, the heart must be right. If 
then the heart performs so import- 
ant a part in this service, what shall 
we say of those compositions, which, 
collected together, constitutes what 
are called prayer boohs. Surely it 
is a great burlesque on the heart re- 
ligion, the spiritual worship of the 
Christian, to stand up irreverently, 
in purple and fine linen, in satins, 
silks, wirs, jeweled, powdered and 
painted, like the heathen, and read 
from a dingy book, composed and 
issued by the British Parliament 
over 300 years ago what purports to 

more important and absolutely es- 
sential he feels them. Is it necessary 
for a mortal like ourselves to tell us 
how to pray and what to pray for, 
and what is worse still, to require 
us to use a form of words dictated 
by them? This is what we call 
" lording it over God's heritage," re- 
pressing the devotion of the heart, 
and reducing worship to a vapid, 
foolish formality. Away with such 
nonsense, and let us give our whole 
heart to the service. 

Prayer is not what it once was 
Composed according to the laws of 
language, with art and man's de- 
vice, cold, formal proceeding from 
the lips, and intended for the ear of 
man and not of God, it is awful to 
think of the consequences that will 
ensue on account of the sacrilegious 
abuse of this privilege. 

To obtain a correct habit or man- 
ner of offering public prayer the 
surest means I would suggest is to 
copy our secret prayers. When we 
retire to our closet and pour our un- 
tarnished, unpolished petitions into 
the ears of Majesty, when we are 
conscious there are none to hear us 
but him, and when there is no temp- 
tation to adorn and embellish; note 
the lorm, the spirit, and the sub- 
stance of them, and when we appear 
in the public assembly try as near 
as possible to pray in the same man- 
ner. The truth of the whole matter 
is we should always pray as though 
we were always alone with God, as 
though there were none to criticise, 
to censure, or applaud. None to say, 
"how eloquently he prays," " how 



awkward in prayer," "how mean 
and common place his style and 
language." All this is the device of 
the devil to corrupt the simplicity 
that was in Christ and entailed on 
his followers. He, in his malice, 
would convert it into a head and 
lip service. I have known worthy, 
though unlearned brethren, refuse to 
pray publicly for fear of criticism. 
I cannot excuse or find a sufficient 
apology for them. Wo should do 
what we conceive to be our duty 
without regard to the probablo con- 
sequences. If we please men then 
are we not the servants of God. 

To comprehend the subject in a 
small compass, it is necessary to 
have a correct estimate of our con 
dition. Our helplessness must be 
felt and understood. Oar wants fully 
enumerated and deplored. The char- 
acter of our Benefactor properly de 
fined. His promises and requisites 
impressed on the heart. With this 
preparatory course, which can be 
done almost instantaneously by the 
well tutored disciple, we will hardly 
fail to approach the throne in a 
proper manner, and secure a favor- 
able response to our petitions. The 
want of this is the cause of so much 
vanity and conceitedness displayed 
in public prayer. All attempts at 
display, all mimicings and apings of 
others' style and diction is but an 
evidence that the true spirit has no 
part nor lot in the matter, and the 
prayer of the unpretending world- 
ling is about as sure of acceptance. 

We have no form of prayer to 
suggest but this admonition we must 
offer that we be sure to pray often, 
and study the subject much. There 
is a deplorable state of ignorance 
existing in this very interesting and 
important matter. Pray to be heard 

of God. Enter into tho spirit of it, 
and try to feel somewhat like tho 
spirit which "makes intercessions for 
us with groanings that cannot be ut- 
tered." Could we understand our si- 
tuation as we may suppose it does, 
our feelings would be very different 
from what they are. We then would 
wrestle more earnestly, more fre- 
quently, and more successfully. 

We will soon all be done with 
prayer. After we have crossed 

The narrow, ceaseless, noiseless tiJe 

Which the known and unknown worlds divide 

I do not doubt but many of us will 
be amazed to see so small a propor- 
tion of them that have come up as 
a memorial in our behalf. There is 
one other very important considera- 
tion to remember. Our prayers must 
all be directed to the Father in the 
name of Christ. " Whatsoever ye 
ask the Father in my name, it shal* 
be granted unto you." The Father 
has declared that " no man shall see 
his face and live," yet, through the 
mediation of the Son, who is at his 
right hand making intercessions for 
us, that awful decree is made harm- 
less and inoperative. Christ is our 
advocate where it would be death 
for us to appear, and all applications 
for divine favor must be presented 
with his signature to insure atten- 
tion. I do not know that a prayer 
addressed to Jesus as the second 
person in the divinity would be fruit- 
less, neither do I know that a prayer 
addressed to the Holy Ghost as the 
third person in the divinity would 
be fruitless, for the three are one, 
but Christ teaches us to pray to the 
Father, and with his endorsement 
he assures us of success, and with 
such clear instructions we are with- 
out excuse if we fail. Jesus is our 
pattern, and he prayed to his Father 



in his own name and said, "I know 
that thou hearest me always," and 
we too can assure ourselves that 
that precious name is yet as power- 
ful for good in our behall as it was 
in his own : 

" Then blend with each petition, 
Thy dear Redeemer's name." 

(To be continued.) 

For the Visitor. 


"And came and preached peace to you which 
were afar off, and to them that were nigh." 
(Eph. 2:17.) 

The apostle here speaks of Christ 
as coming and preaching peace to 
the children of men, which implies 
that man in a state of nature is not 
at peace with God, but in a state of 
enmity against him. Preaching peace 
here means preaching the conditions 
of peace. In discussing the subject 
I will notice first, the effect of peace, 
and second, to whom offered. 

First: The effect ol peace is hap- 
piness and prosperity. As a figure 
of illustration, suppose the family 
circle, the husband, wife and chil- 
dren living in peace, the family is 
happy and prosperous, though poor, 
yet happy. If hard labor and toil 
be the husband's lot, the peaceful 
smiles and kisses of a loving wife 
and children on his return at close 
of da} T , eases all his toil, and softens 
all his troubles, and he is happy 
with them. The children's wants 
are supplied, their education is at- 
tended to, and the family prospers 
in peace. Enmity, hatred and strife 
reverses the scene, and poverty, 
wretchedness and misery are the re- 
sult. Suppose again, our country 
at peace with the nations of the 
earth, the ports of the world will be 

open to us, the commerce of the 
earth will be cast into our national 
lap, and in return, ours will be given 
them, the result is: national happi- 
ness, national wealth, national great- 
ness and national prosperity. In a 
state of enmity, war and bloodshed; 
the ports closed, trade stopped, com- 
merce languishes, national poverty 
and misery are the result. The soul 
in a state of enmity against God is 
in this deplorable condition. The 
ports of heaven are closed against 
it, no trade, no commerce, no ex- 
change of commodities between God 
and the soul, no grace from God, no 
service of repentance, or offering of 
pain from man. The soul's poverty, 
wretchedness, misery and death are 
the inevitable result. This state of 
enmity and rebellion, being man's 
natural state and condition God pi- 
ties and loves him still; and in love 
is moved to send his Son with the 
conditions of peace, the words of re- 
conciliation. He comes and preaches 
it ) and if accepted, the peace of God 
will be confirmed in the soul, and 
happiness, joy and spiritual prosper 
ity be the result. The ports of 
heaven will be opened, trade and 
commerce between God and the 
soul will be brisk. God sending 
grace, with all spiritual gifts, accom- 
panied with free pardon for sin ; the 
soul returns the acceptable sacrifice 
of a broken heart and contrite spirit 
in the faith and service of God, and 
prospers in peace and happiness. 

Second. To whom it is preached 
Two classes are here supposed. One 
as being near, the other as afar off 
That the apostle had reference to 
the Jews being nigh, and the Gen- 
tiles afar off, I think admits no 
doubt. In what sense the Jew* 
were nearer God than the Gentiles, 



is what concerns us. Why God 
chose Abraham from among all the 
nations of the earth for his service, 
I know not, neither do I in this sense 
treat the subject, but in the sense of 
the peculiar advantages thrown 
about them, of which they had no 
control. They having the benefit 
of the law God gave them, the pre 
cepts of which were to be taught 
them by their parents from their 
youth. They had the benefit of the 
instructions and prayers of the pro- 
phets God sent among them. They 
had the benefit of the priesthood, 
and the service ot the altar. By 
these they were nearer God than 
the Gentiles who had none of these 
benefits, but lived in nature's dark- 
ness, unlearned, uninstructed, un 
prayed for, far, very far from God, 
while the Jews thus learned and in- 
structed were nearer. But are there 
not among us some who in this 
sense are nearer God than others? 
Let me speak freely, and address 
my brethren's children freely. You, 
dear children, enjoy many advant- 
ages, others do not. You have the 
benefit of a christian parentage, the 
value of which you cannot overesti- 
mate. You have been born of chris 
tian parents, and rocked as it were 
in the cradle ot religion j your mother 
lulled you to sleep with the songs of 
Zion. You have the benefit ot a re- 
ligious training from your youth, 
you have been admonished by a 
christian father and mother, and 
some of you by christian brothers 
and sisters; they have often prayed 
for you. Your parents have clothed 
you decently, and educated you pro 
perly, you need not feel ashamed to 
meet with the people of God in 
public worship; they have made it 
convenient for you to go, furnishing 

you with horse and conveyance 

And you only know how often your 
christian mother and sometimes your 
sister, have denied themselves the 
pleasure of going to meeting, so 
you could go. Wickedness and un- 
godliness you have not known in 
your father's house, but prayer and 
praise you have heard from your 
youth. Your parents' piety has in- 
vited the brethren to their home, 
you have heard their admonitions 
and prayers in your behalf. It was 
your parents' religion brought them 
to your home, and because of it you 
enjoyed these advantages. You saw 
their zeal while in love they were 
drawn out towards you; with cry- 
ing they admonished you, in tears 
they prayed for you. These with 
many other advantages you have 
been blessed, and in this sense you 
are brought nearer God than those 
who have none of these advantages. 
Dear children, being near, you are 
not at peace with God, though you 
be as the young man of whom the 
Savior said, " Thou art not far from 
the kingdom of God"; or as a cer- 
tain king " almost persuaded to be a 
christian" ; unconverted you are out 
of the kingdom of heaven, and the 
peace of God is not in you. Jesus 
preaches peace to j t ou. Will you 
stand idle at the door of the church 
and perish and lose all the benefits 
your parents and friends bestowed 
upon you ? " Except you are born 
of water and of the spirit you can- 
not enter into the kingdom of God." 
Do you think you can endure the 
storm coming upon you, which will 
try the stoutest when the secrets of 
men's hearts will be revealed ? You 
can now stand in the meetinghouse 
near to your christian mother, and 
even lay your hands on the shoulder 



of your sister, while they are seated 
at the Lord's table and communing 
with the people of God, without 
much distress of mind, because you 
know they are doing right, and you 
think after a while you will join 
with them in the holy service. But 
alas, dear child, how will it be if 
you die out of the kingdom; re- 
member the warning voice of the 
Savior, when he tells certain one, 
that they would weep and wail, 
when they would see Abraham, Isaac 
and Jacob in the kingdom of God, 
and they thrust out. May not you 
be so near heaven, as to see your 
father and mother, your brother and 
sister (who have done so much lor 
you,) in glory, and you thrust out 
without hope of ever entering in, to 
partake with them in the joys of 
heaven. Would not this add to the 
torments of hell? Accept then, I 
pray you, the peace Jesus offers you 

And you, dear souls, who have 
not these advantages, but have been 
brought up in sin, and lived in 
wickedness all your days, you have 
not a religious training, nor godly 
instruction, and are far, very far off. 
Be not discouraged, you are not too 
far off for the peace of God; you 
are yet out of hell. Jesus comes to 
you, preaching peace; and though 
you be chief among sinners your 
case is a hard one, but not too hard 
for Jesus; your sins are red, but not 
too deep dyed for Him to make them 
white, and take all their stains 
away. Precious soul, though you 
have lived in sin and rebellion all 
your days, die not in it; while out 
of hell you may have peace, once in 
it you will be too far off for mercj T . 
The thought that you will die in 
your sins distresses me sore. 


I have just read a letter from 
dear sister, giving an account of 
distressing death bed scene of a si 
ner. She says: "Two very sa 
deaths indeed, occurred in our im 
mediate neighborhood quite recent- 
ly, within one week's time. Both 
men of families, forty some years of 
age, and very wicked, one especially, 
and when on his death bed it was all 
brought plainly to his mind. A more 
distressed soul I suppose never was 
known; his agony was intense. He 
said: <Oh! if I only had religion 
at this time. I would give worlds 
upon worlds if they were mine to 

give!" He requested Br. to 

visit him. He came; but what com 
fort could he ofter? Oh, Br. Daniel, 
I think, if there is anything distrea 
sing or heartrending, it is a scene 
like this. May I never be a witness 
while I live. The man died and was 
buried. " Yes, sinner, so did the 
rich man die, and was buried, but in 
hell he lifted up his eyes, being in 
torment. Will you be content that 
this shall be your lot! I hope, I 
pray not. 

" turn ye, o turn ye, for why will ye die, 
When God in great mercy is coming so nigh ! 
Now Jesus invites you, the Spirit says, come, 
And angels are waiting to welcome you home.' 

D. P. Sayler. 

For the Visitor. 


" There is a generation that are pure in then 
own eyes, and yet is not washed from their filthi- 
ness." Pfov. 30:11. 

We give the above verbatim. And 
if this text has reference to any one 
generation, it must be the present 
Never in the annals of time were 
men more led about by the great 
Deceiver than they are at the pre 
sent day. The world to-day is claim- 



3d to be wiser than it ever was in 
ny other age. So it may be. "The 
toen of this world are wiser in their 
generation than the children of 
ight." The world is advancing in 
' worldly wisdom." Satan who 
caused the fall in Eden has been de- 
ceiving man ever since. And if he 
can cause a man to lose his reward 

hile in pursuit of intellectual cul- 
ture he will do so. His object is to 
deceive. He has contrived many a 
trap or pit fall to ensnare poor fallen 
man which are as "open sepulchers 
which appear not and they that walk 
over them are not aware ot them." 
He has so blinded the minds of many 
(that the glorious gospel of Christ 
has never shined in their hearts. 

No one likes to be deceived in 
any matter. How necessary then 
since the Lord of "our salvation" 
has prepared a saving gospel that 
we obey the same and be not carried 
about by every wind of doctrine 
that is afloat in the world. For by 
complying with the will of heaven 
is what illuminates the soul with 
the light of the glorious gospel of 
Christ. How important then that 
we be governed by the spirit of God 
and not by the lust of the flesh. 
"For the carnal mind is not subject 
to the will of Cod. Neither indeed 
can it be." Then to become obedi- 
ent to the will of God we must be 
governed by his spirit. "For," says 
Paul, " the natural man receiveth 
not the things of the spirit ot God ; 
for they are foolishness unto him: 
neither can he know them, for they 
are spiritually discerned." 1 Cor. 2: 

Here we understand how necessa- 
ry it is to be spiritually minded. 
The apostle here gives us to under- 
stand in plain language that the na- 

tural or unregenerated man cannot 
while in his sinful career compre- 
hend what can only be spiritually 
discerned, viz. a knowledge of the 
word of God as revealed by the Holy 

While the Bible by many is deem- 
ed altogether worthless, there are 
many who would rather bend and 
twist it to suit their own minds 
than to bend or submit to its simple 
teachings. They are not aware of 
the deception that is taught the 
children of men by Bible specula- 

God through his infinite wisdom 
has placed the Bible in our hands as 
a true rule of life. And his word i» 
characterized by such simplicity that 
it requires but little knowledge to 
understand his will. But many seem 
to think differently. Many intelli- 
gent men who are not quite willing 
to submit to the humble teachings 
of the Bible are making a special 
study of the Bible. And what do 
they make of it? Why they claim 
to have found that protestant reli- 
gion up to the present time has been 
based upon ignorance and error; 
that our ancient christian fathers 
have not been actuated upon or go- 
verned enough by the Holy Spirit 
to fully comprehend the teaching* 
of God's word. But that the an- 
cient or primitive church had a less 
portion of the Hol} T Spirit to lead, 
guide and direct them than the mo- 
dern, is a creed that is based alto- 
gether upon error. Men have be- 
come wise above (or rather below) 
what is written. The claim that 
the modern church is better than 
the ancient, just because the world 
is becoming wiser, only proves the 
degenerated condition of the church. 
I think the so called modern re" 



ligion very truly represents that 
of the Laodicean church, which 
John the JRevelator has given us a 
very brief sketch of. (See Revela- 
tion 3: 14 — 19.) Such is the mani- 
festation of lukewarmness in the 
church at the present day that there 
seem to be but few zealous chris- 
tians in the world. The world to 
da}- is claimed to be very rich. And 
there are a great many rich chris- 
tians in the world. And if they are 
christians indeed, their religion of 
course will meet the approbation of 
God. But here seems to be the 
trouble. Rich men who fare sump 
tuously every day have suffered 
themselves to be deceived. Many 
would willingly distribute forty or 
fifty dollars every year amongst the 
poor but they have to pay that or 
near that amount as a salary to have 
the gospel preached for them, while 
if they would select such preachers 
as Christ and Paul, " who preached 
the gospel without charge" to preach 
the pure word of God for them, 
they could save that amount, and 
more too for them who would most 
need it. But as they cannot have 
the g ispel preached to suit them 
unless they do pay for it of course, 
the hungry must go unfed, the naked 
unclothed, and many of the poor 
have not so much as even the gospel 
preached for them. Oh, for the time 
when modern preachers will become 
more Christ like, more like Him 
who went about comforting the 
sorrowing, healing the wounds of 
the broken hearted, and preaching 
the gospel to rich and poor. 

Christ's preaching was character 
ized by such plainness and simplici- 
ty, that it was very suitable to the 
poor, but did not at all suit the 
proud exalted pharisees. JL:A I have 

sometimes thought that if Christ 
was to come upon earth now, wear- 
ing that seamless coat and visit the 
haunts of the poor, and preach in 
such a manner as to suit them, or 
any common caste there would be 
about as much murmuring amongst 
modern pharisees as there was 
amongst the ancient. 

When we contemplate the condi- 
tion of the modern church and the 
impurity of its popular religion, we 
can very readily understand the 
parable of the ten virgins. (See 
Matt. 25: 1—13 

Here the reader can by referring 
to the above quotation understand 
that there will be at Christ's second 
coming professors of religion who 
do not obey the gospel nor walk in 
its true light. "They that were 
foolish took their lamps and took 
no oil with them" demonstrates the 
fact that there will be a deceived 
class of people found upon the earth 
when Christ shall come again the 
second time " without sin unto sal- 
vation." Nor can we appropriate 
the parable to the hypocrite or un- 
converted. For their willingness to 
go and meet the bridegroom proves 
that they expected to be his wel- 
comed guests. Their going with 
their lamps unsupplied with oil 
shows that those virgins were de- 
ceived, and is a representation of 
many professed Christians that shall 
be found at Christ's second coming 
who will not have faith enough 
within themselves to obtain admit- 
tance into the kingdom of God. 

When we view the past and pre- 
sent.condition of the church and see 
how little "that form of doctrine 
once delivered the saints" prevails 
amongst the Christians of to day, 
we ne^d not wonder at the Savior's 



words " when the son of man cometh 
shall he find faith on the earth." 
Matt. 18: 8. 

The Savior's words here show an 
expression of the uncertain or doubt- 
fal condition of the church at his 
second advent. Yet I suppose he 
was well aware of what kind of 
faith he would find. For in the 
same chapter we have the character 
of a proud exalted pharisee portray- 
ed which is a representation of many 
poor deceived mortals that Christ 
shall find when he shall come again 
as a judge to reward every man ac 
cording to his works. "lam not 
as other men ,; shows that he thought 
that he was better than most other 
men, but he was not as good as 
the poor publican by his side " who 
did not so much as lift up his eyes 
unto heaven but smote upon his 
breast and said God be merciful to 
me a sinner." 

The poor publican was held in 
rather low estimation by the proud 
pharisee. But no lower than the 
humble followers of Jesus are held 
by the proud church-goers at the 
present day and age of the world. 

Dear reader, in conclusion I would 
say, take the admonition of the 
apostle and "let no man deceive 
you." God sent his own dear Son 
to redeem fallen humanity from un- 
der the curse of a broken law, and 
has promised salvation upon such 
conditions that we may all become 
united with his glorious church and 
obtain a home in the mansions ofjtion of the most important and dif- 
eternal bliss. How necessary then|ficult subject in the Bible. The dif- 
that we take the word of God as \ficulty, however, does not lie in the 

Many of you perhaps who have 
become obedient to the faith are yet 
young in Christ and have not ex- 
perienced much of a christian life. 
To you 1 would say, " let no man 
take thy crown." Deem everything 
that God has commanded you as es- 
sential to salvation. Desire a close 
walk with him and the communion 
of the Holy Spirit. And when thou 
art done with the turmoils of this 
life God will give thee a crown of 
life. And to you who are yet in 
the service of Satan and who are 
led captive of his will, I would say 
study well the nature of a Devil 
and find out what he is aiming at. 
And when you read Matt. 13: 19, 
Luke 8: 12, 2 Cor. 4: 4, 11: 14, 15, 
1 Tim. 4:1, 1 Pet. 5: 8, Rev. 9 : 11, 
12: 9, 16: 14, Job 2: 2, and a score 
of other passages which a want of 
space will not permit me to quote 
here, you will need no farther evi- 
dence to prove that Satan's design 
is and ever was to deceive man, and 
that too at the expense of the soul. 
Then as he is a hard paymaster 
serve him no longer. " To whom- 
soever ye yield yourselves servants 
to obey, his servants ye are/' 

F. M. Snyder. 

Be Graff, Ohio. 

For the Visitor. 



We now approach the considera- 

handed down from heaven as our 
sure guide to the New Jerusalem 
and obey the commandments of God 
that we " may have a right to the 
tree of life and may enter in through 
the gates of the Holy City." 

word of God, but in the smoke of 
the bottomless-pit that has becloud- 
ed the minds of the people by an 
erroneous exposition and mis-con- 
struction of some of the most im- 



portant scriptural passages bearing 
on this subject. And it therefore 
becomes necessary, before we enter 
upon the consideration of so im- 
portant a subject to endeavor to ex- 
pel this cloud of darkness by the 
light of a correct interpretation of 
what God has really revealed in his 
prophetic word in regard to this 

The passage recorded in the gos- 
pel by Matthew, from the 30th verse 
to the end of the 25th chapter, is 
almost universally construed to mean 
nothing more or less than the only 
and final "last great judgment-day" 
— including every soul that ever 
lived on the face of the earth — to 
take place at the second and person- 
al appearance of Christ. Some/ew, 
however, place this judgment at the 
end of the millenial reign, and main^ 
tain that the "sheep" which the 
King "shall set to his right" are 
such good and well disposed persons 
who admitted the necessity of obe- 
dience to all the precepts of the 
gospel, and therefore aided, favored, 
fed and clothed the true servants of 
God, or "brethren" of Christ, but 
not having united themselves exter- 
nally with the church had no part 
in the first resurrection of the holy 
and blessed, but would now, at the 
end of the millenium, rise and be 
invited to enter into God's kingdom 
and life eternal, as a reward for what 
they had done towards the brethren 
of Christ. We cannot admit either 
the one or the other of the above 
two views to be scriptural. The 
very connection in which this passage 
stands recorded will of itself overset 
both these views. 

The 24th and 25th chapter of 
Matthew contain, next to our Lord's 
sermon on the mount, the most 

lengthy and closely connected dis- 
course of Christ on record; and at 
the same time, notwithstanding its 
important and momentous themes, 
the most easily understood of all his 
prophetic sayings. And yet, the 
annals of learning can furnish no 
parallel to the absurdities and ridi- 
culous notions which characterizes 
nearly the whole round of popular 
"orthodox expositors" of this por- 
tion of the word of God. There is 
scarcely a commentary in existence 
which does not so Jerusalernize, spi- 
ritualize and allegorize the same, as 
to leave the whole discourse th« 
most indefinite and unmeaning of all 
the Savior's teachings recorded in 
the New Testament. The only cor- 
rect key to understand the true mean- 
ing of this whole discourse lies in 
the three separate and distinct ques- 
tions asked by the disciples in the 
3rd verse of the 24th chapter which 
is altogether overlooked by all po 
pular expositors. In answering these 
three questions, Christ gives a plain 
and positive history of certain suc- 
cessive events, with the signs of their 
approaching time and dates of tran 
sition from one to another, from thf 
time he delivered this discourse un 
til the time: "when the son of mat 
shall come"— (not a thousand yean 
after he has come) — "in his glory 
and all the holy angels with him 
then" (and not at the end of the mil 
lenial reign but) u then (when) h 
shall sit upon the throne of hi 
(millenial) glory. And before hill 
shall be gathered all nations, and h 
shall seperate them (the nations) on 
from another, as a shepherd dividet 
his sheep from the goats. And h 
shall set the sheep on his right hanc 

but the goats on his left." 

"And these (nations on his left 



hall go away into everlasting pun- 
shment; but the righteous (nations 
»n his right hand) into life eter- 
nal," and ''inherit the kingdom 
Prepared for them from the founda- 
ion ot the world." 

That this is a national judgment 
;>f kingdoms, empires, monarchies, 
confederations, states, societies, com- 
binations, &c. inflicted in the flesh 
pnly by temporal troubles, calami- 
nes, ruin and destruction, is in per- 
ect harmon} T with what the Savior 
jays of the period of his coming, 
p that there will be upon earth dis 
\ress of nations with perplexity," &c. 
ind when this solemn and terrific 
national reckoning comes, as the 
scriptures abundantly teach, there is 
)ut one people "left" on the face of 
;he earth as a distinct nation, which 
will be adjudged "righteous," and 
aot fall among and be doomed with 
-he goat nations. There is a glorious 
exemption proclaimed in favor of 
the Israelitish race, who as a distinct 
aationality has had already suffered 
its own terrible judgment in their 
long, unparalleled 
which are then at an end 

of saints: "it shall break in pieces 
and consume all these (goat) king- 
doms" — which shall be scattered 
and driven " like the chaff of the 
summer trashing-floor to the four 
winds of heaven." 

But the so long scattered, despised 
and persecuted Jews will be set to 
the right hand of" their king," when 
he setteth upon the throne of his 
millennial glory, and invited to en- 
ter " into life eternal" and " inherit 
the kingdom" prepared for them 
from the foundation of the world ; 
and look forth from "Mount Zion," 
and see and behold the total destruc- 
tion, ruin and grave of every other 
nation and kingdom on the earth. 
It is no use for any one to shut his 
eyes against these solemn facts: 
God has foretold them so often and 
repeatedly that there is and can be 
no mistake about them. 

But some of our kind readers may, 
perhaps, here raise the objection and 
say: "that the Jews are the last 
people in the world that would aid, 
favor, feed or cloth the brethren of 
Christ, and hence they could not 
For weljustly be entitled to the awarded 

" tribulations," 

are assured that "immediately after 
the tribulations of those days," * * 
* * " shall appear the sign of the 
son of man in heaven : and then 
shall all the (Jewish) tribes of the 
earth mourn, and they shall see the 
Son of Man coming in the clouds of 
heaven with power and great glory," 
and they shall see, know, acknowl- 
edge and believe in Him "whom they 
have crucified." Yes : " He comes 
with clouds, and every eye shall see 
Him; and they also which pierced 
Him: and all their tribes shall wail 
because of Him." And Daniel tells 
us, that when the son ot man shall 
come with the organized kingdom 

reason for being adjudged "righteous 
and blessed," and to the entrance 
into the Father's kingdom and life 
eternal/* The Jewish race is the 
only nation on the face of the earth 
that has never proved itself obno- 
xious in the sight of God by national 
enactments of civil laws to bind or 
shackle the conscience ot true Chris- 
tians. On the other hand there is 
not a single christianized nation in 
existence that has not already or 
will become in a short future an 
abomination in the sight of God," 
by the arrogant assumption to le- 
gislate for God and over the con- 
science of the true Christian, by en- 



forcing conscript, penal and other 
obnoxious laws; and God has e-ealed 
their doom as the uncharitable op- 
pressors and persecutors of the 
brethren of Christ. The awarded 
reason for being adjudged more 
" righteous and blessed" than all 
other christianized nations will ma- 
nifest itself more fully and wortblyj 
in "the latter days" when the Jews 
will commence to flock and return j 
to their " beloved Jerusalem," in j 
which days " all the principalities 
and powers of darkness" will unite' 
in ihe last terrible persecution of 
both the Jews and the brethren oil 
Christ. Then, yes, then a mutual' 

feeling of sympathy and reciprocal 
favors, aid and assistance will na ! 
rurally arise between "the chosen] 
people of God" and " the elect peoplel 
of God " under their sore, equal and ' 
ali ke persecution. " In these days ; 
seven men M (brethren of the Lord ! 
Jesus Christ) "shall take hold ofi 
one, that is called a Jew. and they 
shall say: we will go with you for we ' 
hear that the Lord is with you." And 
it would appear to us of great im- 
portance that the true brethren of 
Christ in the language of the apostle 
Paul : " should not be ignorant of this 
mystery" and that the true chris- 
tian consciousness of the church of 

the brethren should become more 
and more enlightened and awakened 
on this subject. No other church 
organization is perhaps in existence 
that feels — or at least ought to feel 
a deeper and truer Christian sympa- 
thy than our brotherhood in behalf 
of the favorite and chosen people of 
q (\ — w ho are looked upon, alike 
with the brethren of Christ, with 
contempt, decision and scorn by the 
whole nominal christian world. And 
is not this remarkable fact a most 

clear and positive prophetic coinci- 
dence and sign of the speedy ap- 
proach of the judgment of God. 
Every hated and despised Jew that 
moves on the face of the earth is a 
living witness of the coming wrath 
of God. He is the token and herald 
of the fierce judgment of almighty 
God, that is to " make a full end of 
all the nations" that have despised 
and persecuted him, as well as the 
brethren of Christ. He is the har- 
binger of terrible disturbances, de- 
solations, and ruins which he alone 
of all the races then living shall es- 
cape. And instead of feeling con-j 
tempt and scorn when we come into 
his presence, we should feel solemn 
and humbled, as if God's prophet 
were before us predicting trouble and 
summoning us to prepare ourselves 
for those terrible "things which' 
must shortly come to pass" upon 
the nations of the earth for all 
"their ungodly deeds which they, 
have ungodly committed,"and which 
have been accumulating for ages. 
And the Lord of hosts declares most" 
positively and solemnly, " My deter- 
mination is, to gather the nations 
that I may assemble the kingdoms: 
to pour upon them my indignation" 
* * * "Eor it is the day of ven- 
geance and the year of recompenses 
for the controversy of Zion. And 
all this is to take place : " when the 
Son of man shall come in his glory," 
to "judge the world in righteous- 
ness " — yes, even : " when the Lord' 
of hosts shall reign in Mount Zion 
— in Jerusalem, before his ancients 

The foregoing hasty and imper- 
fect preliminary remarks are intend- 
ed as a key to the better understand- 
ing of what we intend to say here- 
after in regard to the administration 



of the government of God by the 
son of man " whom he hath ordain- 
ed " for that purpose, " whereof he 
has given assurance unto all men in 
that he hath raised him from the 

J. Miller. 
German Settlement, W. Va. 

The Holy Spirit as a Witness to 
Christian Character. 

"The Spirit itself beareth witness with our 
spirit, that we are the children of God." Rom. 
8 : 16. 

Where persons embrace any sys- 
tem of religion sincerely, however 
erroneous that system may be, it 
will be of all things they possess 
the most precious, because it in- 
volves things pertaining to their 
highest interests, as it has for its ob- 
ject their future welfare as well as 
their present. And in order to en- 
joy the entire benefits of our reli- 
gion, it is not enough that we feel 
the greatest assurance that our reli- 
gious system is in itself altogether 
correct, but we must also feel that 
we have done all that are required 
in the conditions upon which the 
blessings of that religion are com- 
municated to us. The benefits our 
religion proposes to bestow upon us 
in the future — the favor of God, 
and immortality, are objects of faith 
as well as of hope. We do not only 
hope for them, but we believe we 
shall obtain them. Indeed, strictly 
speaking, and in reference to Chris- 
tian hope, belief is an element of 
hope. But to present our ideas to 
the minds of our readers to the best 
advantage, we have spoken of faith 
and hope as two things. Now when 
we believe that we shall obtain the 
things we hope for — all that will 

constitute the happiness of the saints 
in the future world, this belief is 
grounded on another belief, namely 
this, we believe that we are the 
proper subjects for the enjoyment of 
that happiness. Or, in other words, 
we believe that we have so far com- 
plied with the duties inculcated in 
our religious system, that we shall, 
through the merits of Christ, (at 
least Christians so believe) be entitl- 
ed to heaven and salvation. If, then, 
there is any doubt about our future 
happiness, that doubt must neces- 
sarily lessen our present happiness. 
All doubts of our future welfare 
have an injurious effect upon our 
present enjoyment. And, on the 
other hand, a well grounded assur- 
ance of onr acceptance with God in 
the day of final reckoning, will be 
a fruitful source of present comfort 
to such as have that assurance. 

It is then not only our privilege 
to become the children of God, but 
it is also our privilege to know that 
we are such. And this knowledge 
is necessary for our peace and hap- 
piness. In the stages of Christian 
advancement, there is a degree of 
assurance to be arrived at, and 
when this degree is reached, there 
will be no doubt of our attainment 
unto eternal life if we continue to 
maintain the spiritual state which 
we have reached, and in which we 
may have such evidence of our ac- 
ceptance with God as will leave no 
room for doubt. The language of 
the inspired apostles is such that 
gives us reason to believe that they 
recognized this state of confidence 
in the experience of believers. Paul 
in writing to the Thessalonians, 
says, " Knowing, brethren beloved, 
your election of God. For our gos- 
pel came not unto you in word only, 



but also in power, and in the Holy 
Ghost, and in much assurance." 1 
Thess. 1 : 4, 5. And in his second 
epistle to the Corinthians he says, 
w We are always confident; knowing 
that while we are at home in the 
body, we are absent from the Lord. 
We are confident, I say, and willing 
rather to be absent from the body, 
and to be present with the Lord." 
2 Cor. 5: 6 — 8. And the apostle 
John says, " Beloved, we are now 
the sons of God: and it doth not 
yet appear what we shall be; but we 
know that, when he shall appear, 
w r e shall be like him: for we shall 
see him as he is." 1 John 3 : 2. These 
texts, expressive of Christian ex- 
perience, speak the language of con- 
fidence, and not the language of 

The cause of this confidence in 
the experience of believers is found 
in the passage we have quoted at 
the beginning of our article: "The 
Spirit itself beareth witness with 
our spirit, that we are the children 
of God." If we then have confi- 
dence in the Spirit of God, and it 
testifies to the fact that we are the 
children of God, we can have no 
doubt of this most desirable and 
blessed relation to God. 

We shall proceed to examine the 
manner in which the Spirit testifies 
that we are the children of God. 
The witness of the Spirit has been 
understood by some to consist in 
joyful feelings, which have been 
thought to be produced by the in- 
fluence of the Spirit upon the heart. 
But this does net seem to be satis- 
factory, for there may be some doubt 
whether the Spirit produced those 
feelings, though there is such a 
thing as joy in the Holy Spirit, or 
joyful feelings produced by the 

To ascertain satisfactory, who are 
the children of God, we must in thy 
first place ascertain what constitutes 
a child of God. And this is a point 
that can only be settled by an ap- 
peal to the Scriptures. But we have 
seen in a former article upon the 
Spirit, that the Scriptures are the 
production of the Spirit, since it in- 
spired them. In the Scriptures, 
then, we have the testimony of the 
Spirit to the character of the chil- 
dren of God. We cannot receive as 
the testimony of the Spirit what 
men have sometimes claimed to be 
the inspiration of their own minds. 
We can only receive as the reliable 
testimony of the Spirit, the utter- 
ances of the holy men who have 
given proof that they "spake as 
they were moved by the Holy 

The interesting 'subject then of 
the testimony of the Spirit to our 
Christian character and fitness for 
heaven, may be thus stated: The 
Spirit of God speaking through the 
language of Scripture, which it has 
inspired, testifies that men in order 
to become the children of God, must 
experience certain things, undergo 
certain changes, forsake their sinful 
ways, and take the yoke of Christ 
upon them and follow him in the 
practice of the holy principles which 
he has inculcated. Whatever men 
may teach relative to Christian life 
or the Spirit's influence, this is the 
only reliable testimony of the Spirit 
which we can receive to help us de- 
cide the important question, who 
are the children of God? 

But when the text referring to 
the witness of the Spirit is further 
analyzed, we shall find that another 
witness is implied; "the Spirit itself 
bears witness with our spirit. Here 



wo have another spirit and another! selves the qualifications which the 

witness. This witness is our own 
spirit. Notice, it is not said the 
Spirit bears witness to our spirit, 
but with it. Two witnesses then 
are required, and it is not sufficient 
that we have the testimony ot the 
Spirit of God. After we shall have 
heard the testimony of the Spirit, 
or have learned what constitutes the 
character of a child of God, we must 
then search our own hearts, and try 
our own ways, and see whether we 
have those marks of a child of God 
which the Spirit testifies we must 

The Holy Spirit through the 
Scriptures testifies that men in or- 
der to become Christians or the 
children of God, and maintain that 
character, mus-t believe with all the 
heart that Jesus Chiist is the Son of 
God: thaf they must repent of their 
sins; that they must deny them- 
selves and take up their cross and 
follow Christ; that they must de- 
light in the law of the Lord; that 
they must not be conformed to the 
world; that they must come out 
from the world; that they must 
shun the very appearance of evil; 
that they must abhor that which is 
evil; that they must have the mind 
which was in Christ. These are 
some of the qualifications which the 
Spirit testifies we must have to 
make good our claims to the charac- 
ter of the children of God. And if 

Spirit makes essential to Christian 
character, or upon which it predi- 
cates just claims to divine sonship, 
then does not the Spirit bear witness 
with our spirit that we are the chil- 
dren of God; indeed, it bears the 
most positive testimony that we are 

We have referred to joyful emo- 
tions as the test by which some 
would decide their Christian charac- 
ter. Let us give this subject a little 
further notice. Let us look again 
at Paul's catalogue of the fruit of 
the Spirit. It should be familiar to 
us. "The fruit of the Spirit," says 
he, "is love, joy, peace, long suffer- 
ing, gentleness, goodness, faith, 
meekness, temperance," Gal. 5: 22, 
23. Here, it is true, there are sev- 
eral sweet and blessed emotions. 
Love, joy and peace are a glorious 
trinity of Christian pleasures. There 
are testimonies of the Spirit that it 
is necessary we should have. Bui 
observe that these are only part of 
the Spirit's testimony or fruit. 
Among the other fruits mentioned 
is goodness. This term properly 
comprehends life and character. And 
we here plainly learn that while we 
may have good feelings, we must 
also have a good life and character. 
The Spirit then testifies that good- 
ness or a good life and character 
are necessary to constitute us the 
children of God. And now by a 

we, upon a close Rnd careful exami- proper exercise of our own spirits, 

nation of ourselves, find these and 
such other qualifications as the Spirit 
makes essential to the character of 
the children of God in us, then there 
is an agreement between the testi- 
mony of the Spirit of God and our 
own spirit, that we are the children 
of God. But if we find not in our- 

or of that rational and intelligent 
nature with which God has endowed 
us, in examining the character of 
moral goodness as that character is 
given in the inspired Scriptures, and 
in comparing our own moral good- 
ness with the scriptural pattern, we 
shall discover the similarity or dis- 



similarity between the testimony ot 
the Spirit of God and that of our 
own spirits. An agreement between 
them, proves that we are the chil- 
dren of God ; a disagreement proves 
we are not. Thus we perceive the 
manner in which the Spirit of God 
bears " witness with our spirit, that 
we are the children of God." It is 
both our privilege to be the children 
of God and to have the proper testi- 
mony to prove that we are such. 

Dear reader, have yon the agree- 
ment of the witnesses which the 
laws of heaven require, to prove 
that you are a child of God? If 
you have, you are highly favored ; 
for if you are a child of God, then 
you are an heir of God, and your 
condition is one of conscious safety 
and of joyful hope. If you have 
not, do not despair, but do not rest 
until you have the Spirit of God 
bearing witness with your spirit 
that you are a child of God. The 
day of judgment and retribution is 
approaching, and our witnesses, the 
Spirit of God and our own spirits, 
will be summoned, and upon their 
testimony we shall be condemned 
or acquitted. J. Q. 

Suffering in the Flesh, and Ceasing 
from Sin. 


On the 25th of April 1 wrote to you, 
but kept the letter in my hands, as I 
wished to copy it, and I was also fearful 
that it was not simple enough in style 
to be of much benefit to you. When- 
ever I write, my purpose is to do good ; 
either by awakening the conscience, 
and comforting and strengthening the 
sad, sin burdened heart. If 1 am good 
for any thing in this world, it is to em- 
ploy my pen in the cause of Christ 

My object in this letter is, to show brief- 
ly what the Apostle means by u suffer- 
ing in the flesh," and "ceasing from 
sin " I may not be able to satisfy your 
mind, but I can at least so open the 
subject as to start you on profitable 
trains of thought. 

There are millions of persons who are 
so selfish that it is next to impossible 
to train them to Christian modes of 
thought. We are all by nature prone 
to look after our own interests. Peter 
reminded Christ that he had forsaken 
all for His sake, and wished to know 
what he should have for his great sacri- 
fice. Matt. 19: 27. But Peter was 
mistaken in this instance, as he was on 
another occasion : If he had " forsaken 
all", he would not have asked his Mas- 
ter about the reward. Peter did not 
yet know himself. He, with the other 
apostles, looked for an earthly kingdom 
and he wished to know how much share 
he was to have in it. When Christ an. 
nounced His death to His disciples, de- 
claring that they would all forsake Him 
and flee, Peter affirmed, in the most 
earnest manner, that rather than forsake 
Him, he would go with Him in prison, 
and to death. He was sincere, but he 
did not know himself. When he wrote 
his epistles he was a very different man. 
He had gained such knowledge of Di- 
vine things, that he knew better what 
was meant by "forsaking all for 
Christ." He has forsaken tempora- 
things, such as friends and houses and 
lands, but he hardly knew what a migh. 
ty kingdom there lay in his own flesh 
which requires more power to subdue 
than to depose an earthly monarch from 
his throne. He did not yet know what 
it means to "suffer in the flesh" , so 
as to have every heart-throb of selfish- 
ness expire, and have no object but the 
glory of God, and be content with such 
joy in the soul and such a position in 



the kingdom of Heaven as a course of 

well-being will bring. 

There are thousands of religious pro- 
fessors who imagine that they have for 
saken all for Christ, when they have 
forsaken nothing. Their self-will re- 
mains, and they as earnestly worship 
God in their own way, as they ever 
served the devil. Self-will is the grea L 
sin of man, and iu this the flesh gets al 
i's pleasures. The flesh does not al 
ways mean the material composition o* 
our bodies, but our corrupt nature. Our 
mind is carnal, our heart is carnal, our 
inclinations are carnal, and so long as 
we take our own way in any thing we 
are fleshly. We are to do all things to 
the glory of God, even the most common 
affairs of life. 1 Cor. 10: 31. Our 
fleshy propensities must yield to the 
higher law of the Spirit, and whoever 
has set to work in earnest to crucify his 
lusts and sinful affections and passions, 
has learned by painful experience what 
it is to "suffer in the flesh." There i s 
no danger. that a single member of our 
bodies will be put to sinful use, unless 
there lies deep down in our nature an 
evil inclination that works itself out 
through the body. The whole body is 
made for the Lord, and not for sin, and 
it is of no use to restrain our bodily 
members from sin if the sinful desire is 
still enthroned in the heart. A person 
may withhold his body from many sin 
ful indulgences from purely selfish con. 
siderations, while he is still "in the gall 
of bitterness and in the land of iniquity/' 
This is not "ceasing from sin" although 
he may not outwardly commit anything 
that is wrong. Such a one cuts off the 
branches of sin for fear of its bitter 
fruits, while the bitter, deadly root is 
green and vigorous in his heart. He 
that has truly "suffered in the flesh" 
has traced sin to the inmost core of his 
nature, and has grappled with it there. 

He has cut off its central roof, so that 
he may the more easily work the 
branches out of the way. To "suffer iu 
the flesh" is to stab our strongest, sinful 
inclinations to the heart, and that will 
be about the same as "ceasing from sin." 
There are vast numbers in the world 
who think that bodily suffering and 
death are the greatest evils that can b< - 
fall them. But the child of God thinks 
not so. Many a martyr has sung his 
sweetest song while the flames were con- 
suming his flesh. I have heard saints 
praising God as they passed through the 
valley of the shadow of death. So 
powerful is the grace of God, so sweet 
his love, and so ravishing his presence, 
that the "burning, fiery furnace" wilj 
seem like a soft dew or a gentle breeze. 
We know that pain and sorrow and death 
must have a cause, which is sin, and 
this is the greatest evil in the universe. 
So many souls are lost because they fear 
the consequence of sin more than sin 
itself Multitudes groan under sufiV. 
ing, and pray for deliverance from it, 
half blaming God for his severity, while 
they do not think of blaming the sin 
that caused the suffering. Although 
such persons may suffer the most dread- 
ful bodily agony, they are not "suffering 
in the flesh" in such a sense as to "cease 
from sin." Many persons think they 
will certainly get to heaven because they 
suffer so much, as though they could 
purchase God's favor with their bodily 
pains. But our suffering has nothing 
to do with salvation any further than 
that it leads us to hate sin which closes 
the door of heaven, and to appreciate 
the love of Christ in becoming a perfect 
Savior "through suffering." God has 
made suffering precious — not because ' 
there is a direct and necessary connec- 
tion between it and our salvation, but 
because he would thereby wean us from 
Hn f and make us "partakers of his holi* 



Bess." Between the suffering of Christ 
as a Redeemer and his perfection there 
was an immediate connection, but this is 
possible only where divine justice is to 
be satisfied by suffering. In order to 
get the true sense of 1 Peter 4: 1, we 
must turn back to the eighteenth verse 
of the preceding chapter. There we 
are told that ''Christ also hath once suf- 
fered for sins, the just for the unjust, 
that he might bring us to God." After 
he had suffered in the flesh and died, 
he was buried, and while in his grave 
he was quickened by the Spirit and rose 
again to suffer no more. He was, in 
one sense, not the same person after his 
resurrection as before. He had finished 
His course, and had no further imme_ 
diate relation to the world. In the for. 
ty days He spent on the earth after He 
rose from the dead, He did not speak a 
word to sinners. He* was altogether 
separate. He had suffered in the fleshy 
and ceased from sin, in the sense of His 
former relation to it. In the 20 th and 
21st verses the apostle connects Christ' g 
resurrection with our baptism. Omit, 
ting the parenthesis in the 21st verse, the 
resurrection is declared to be the ground 
of our salvation by baptism. Then in 
the first verse of the fourth chapter the 
apostle seeks to impress us with the 
solemn truth that as Christ suffered for 
us in the flesh in order to overcome sin 
and make atonement so we should arm 
ourselves likewise with the same mind. 
In his suffering, death, and resurrection 
Christ made an end of sin, thus showing 
how we should be related to sin by the 
crucifixion of the old man, our burial 
by baptism unto death, and our resur- 
rection into church life. Satan had 
great power against Jesus, which en- 
abled him to give him into the hands of 
sinners, and finally into the dominion of 
death and the grave ; but when he had 
done his worst he could not hold him. 

When sin and hell had spent their fury, 
Jesus rose from the grave a glorious 
conqueror, thus forever ceasing from sin. 
F>efore his resurrection Jesus had much 
to do with sin, and sin had much to do 
with him. He came into the world for 
the express purpose to be the sin- bearer 
and sin-destroyer, to suffer in the flesh 
and be under the retributions of sin 

until he rose from the grave. "The 
wages of sin is death" — death temporal 
and death eternal. With Christ it was 
utterly impossible that the second death 
should be unending, although he tasted 
that death for every man no less than 
the other. In destroying sin he did not 
abolish it absolutely, but in such a sense 
as to encourage the sinner's approach to 
God by faith in super- abounding grace. 
He "ceased from sin" by triumphing 
over it — not from sinning, for he was 
free from any taint of personal siD, 
The relation to sin which he assumed in 
the incarnation terminated in the resur- 
rection, and, in one sense, in his death. 
Before his burial he suffered in the flesh 
for sin, but when quickened by the 
Spirit he rose above its power and its 

We are to arm ourselves with the 
same mind. Christ not only consented 
to suffer, but to conquer by sufferings 
There was only one sense in which Christ 
could suffer in the flesh, whereas the 
suffering in the flesh that mainly con- 
cerns us is of a kind of which Christ 
was incapable. The material elements 
which compose our physical organization 
are in themselves no more sinful than 
Christ's or those of man primeval, and 
when it is said that "in our flesh dwell- 
eth no good thing," we are of course to 
restrict the expression to "the motions 
of sins that work in our members." To 
be armed with the mind of Christ is to 
stand in deadly opposition to sin, and 
never have anything to do with it in 



preference to holiness. To have sin as 
our ruling life, whether in a form of 
open hostility or of avowed religion, is 
to make the crucifixion of Christ a 
present fact as perpetrited by ourselves ; 
but to be armed with the mind of Christ 
is to be on the cross ourselves, suffering 
in the flesh, dead to sin as to the reign- 
ing element of our being. "They that 
are Christ's have crucified the flesh with 
the affections and lusts/' Gal. 5: 24. 
We are to be baptized into his death, 
and yet our bodies, our literal flesh, are 
to be presented "a living sacrifice, holy, 
acceptable unto God." Flesh is not 
sinful, per se, being good enough for a 
temple of the Holy Ghost, and to cru- 
cify the flesh is no more than to prevent 
its being the medium for the expression 
of the fleshly mind. To suffer in the 
flesh it is not necessary to suffer bodily 
pain, although God has made this also 
available in the consummation of his 
purpose respecting us, and bodily dis- 
comfort in some form has been the 
vehicle of great blessings to most saints 
But there is a deeper suffering in the 
flesh, without which physical agony 
would only be a foretoken of pains and 
horrors unending. We may be in the 
most dreadful suffering from sickness or 
accident and not suffer in the flesh at all 
in the deeper sense of the text. And 
we may suffer in the flesh and cease from 
sin without any bodily pain. He that 
receives the nails and spear and thorns 
into his evil inclinations, suffers in 
that constituent of his nature which 
makes the flesh, or the members, the 
instrument of sin. He that brings his 
body under, and " mortifies his members 
which are upon the earth,'* must lay the 
axe to the root of the tree, and deal 
with " fornication, uncleanness, inordi- 
nate affection, evil concupiscence, and 
covetousness, which is idolatry." Col. 
3:5. Could we so crucify ourselves 

and rise to newness of life as not to 
retain one spark of the old life, we 
would cea3e from sin perfectly, and in 
every sense. But this is impossible, as 
it requires a change tantamount to a 
dissolution of our present organization. 
Christ Himself was not free from the 
power of sin until He became the Abol- 
isher of death. Human nature, in its 
compound constitution, will have full 
redemption only in the resurrection. 
The disciple is not above his Lord. In 
our baptism we are wholly buried, to 
signify how utterly dead our affections 
and purposes to sin. If we could in 
conversion, drive sin from our nature^ 
as from our affections, there would be 
neither death nor resurrection. " With 
the mind I myself serve the law of 
God," is the believer's proper life ; 
while "with the flesh the law of sin," 
is the antagonism of which the best is 
conscious while in the earthly taberna- 
cle. The first has in it all the constit- 
uents of our being that make up our 
personality; the other is our subjugated 
self, ever struggling for the supremacy 
but never characteristically dominant. 
Sin cannot be wholly uprooted while we 
live, and yet the christian has ceased 
from it, is dead to it, in the sense of a 
governing power, and condemning con- 
dition. One sin, which expresses the 
entire nature, is unto death ; while the 
whole brood of sin, as a germinal quali- 
ty, unexpressed, and dethroned from its 
central position, leaves us in full pos- 
session of the righteousness of Christ, 
crucified in the flesh, delivered from 
sin, "armed with the mind of Christ." 
Having ceased from sin, we so lothe it, 
are so hostile to its character, and so 
weary of its effects, that we would glad- 
ly dig along every ramification of it in 
our nature, tear out the minutest fibre, 
and hurl it into outer darkness. But 
this is not God's order. We are to 



cease from sin in one sense so as to have 
the more to do with it in another. We 
are to equip ourselves with the whole 
armor of God, and maintain an inces- 
sant and vigorous warfare against that 
which has ceased to be our life, but not 
our indwelling foe. We are to arm 
ourselves with the mind of Christ to 
keep at bay, and continually enfeeble, 
as an antagonist, what we have over- 
come, by the same weapon, as a ruler. 
What is the mind of Christ? Paul 
determined to know nothing but Christ 
and Him crucified. Christ could not 
have vanquished death without first 
being overcome by death. This gives 
the lie most emphatically to the doc- 
trine of sin's origin that includes it 
within the Divine decrees. If to cease 
from sin is to have the mind of Christ 
how can the fact of sin be according 
to His mind. What could be better 
than the will of God ? If sin is here 
by Divine predestination, why send His 
only begotten Son to run counter to His 
own decrees? How can "he that sin- 
neth be of the devil," if sin exists by 
Divine ordination? The mind of Christ 
is the mind of God, and "He is of one 
mind." The expression of the Father's 
will in Christ in relation to sin, was 
nothing that has a beginning in God 
The mind of Christ is integral in the 
Divine Nature, and could never be other 
than as manifested on the cross. To 
antagonize sin, to master it, to crush it, 
to brand it as essentially foreign to the 
Divine purpose, and a hostile invasion 
of his economy — this is the mind of 
Christ. Are we so minded likewise? 
Is it the supreme object of our life to 
be more and more dead to sin, to con- 
form the is to the ought, more delivered 
from the dominion of sense, and estab- 
lished in the character revealed in the 
incarnate Deity? Then we have the 
mind of Christ. We have suffered in 

the flesh, we are crucified with Christ, 
that is, have inflicted a death-wound in 
the head of the Serpent within us. We 
have "ceased from sin." Christ needed 
a lifetime to gain a complete victory. 
He could not announce a finished work 
until " He gave up the Ghost." And 
even then it was in a sense unfinished. 
But the fact of its being finished in any 
sense in His death, sweeps away like 
wood, hay, and stubble, all the various 
and conflicting theories of a subsequent 
work in hades, whether as Prophet or 
Priest. There is a sense in which we 
will not cease from sin until we cease to 
live in a tabernacle in which are the 
"motions of sin." Death as the wages 
of sin, will only end the contest with 
sin. And even then sin has a silent 
yet iron dominion over that part of our 
constitution which was essential to the 
work of Christ in our behalf. The ex- 
tirpation of sin is a slow and gradual 
work Our whole life is but an approx- 
imation to a full redemption. In this 
world the ideal never becomes the real. 
We are ever conscious of stages of good- 
ness and purity which we have not 
reached, and of an indwelling virus 
which is to us more terrible than its 
consequences. But the life of Christ 
within, growing into an ever deeper 
consciousness of hostility to sin, will 
ultimately purge it out of our nature as 
thoroughly as out of His own. When 
the Israeli ts were rescued from Egypt, 
they could not immediately reverse their 
habits of thought, and move along the 
course they had entered upon, as though 
they had not been degraded by bond- 
age. .They had left Egypt, and yet 
Egypt went with them. Tb2y needed 
a forty-years wildernss discipline to fit 
them for their inheritance. Their ex- 
ternal oppressors were destroyed, but 
the internal elements of destruction had 
to be tamed, subjugated, and overcome. 



Christ has destroyed him that had the 
power of death, and yet the devil exer- 
cises great power. He leads the world 
captive at his will, and plagues the 
saints daily in ways without number. 
So Christ evercomes Satan in the be- 
liever, but does not utterly expel him. 
He allows him just chain enough to 
try our faith, and keep us vigilant, but 
suffers him not to destroy us. Once 
Satan had possession of the inner shrrne 
of our being, aud Christ had to stand 
without. Now Christ is enthroned in 
our heart of hearts, and the Devil must 
be content to sit in the outer Court. 
Once we were satisfied with the husks 
of sense, but now "Thy will be done" 
is the constant cry of our souls, and the 
unceasing effort of our lives. With all 
our hearts we repeat the language of 
the apostle, " the time past of our life 
may suffice us to have wrought the will 
of the Gentiles, when we walked" in 
sins too hateful to mention. With all 
the energy of our renewed being we 
determine "no longer to live the rest of 
our time in the flesh to the lusts of 
men, but to the will of God." This is 
to be armed with the mind of Christ, to 
suffer in the flesh, to cease from sin 
This raises us not above the shafts of 
Satan, nor above the goadings of sin; 
but it keeps the will and affections and 
conscience above the condemnation and 
terrors of the law. The Hivite, the 
Canaanite, and the Hittite, are "not 
driven out in one year." Ex. 23 : 28 
— 30. Having all that is terrible in 
the law as our shield and defence, God 
ever " sends the hornets before us," to 
make our foes an easier prey. The mo- 
ment we have " ceased from ourselves," 
" putting no confidence in the flesh," 
we have ceased from sin, and have suf- 
fered an utter death in relation to the 
objects which sin seeks, and the chan- 
nels through which it gains its ends. 

The Lord's people, whether high or low 
on the ladder of Grace, are a burdened, 
sorrowing, weeping people; not bur- 
dened with the weight of a broken 
covenant, not with aught objective, but 
with the inherent element which is es- 
sentially and eternally hostile to law. 
The law is holy, just, and good; and the 
believer is under its protection by faith 
in Him who fulfilled it; but the law in 
our members will not cease warring 
with the law of our minds so long as 
body and soul are conjoined under the 
present economy of things. But no 
longer " walking after the flesh, but 
after the spirit," we "are in Christ Je- 
sus," "have ceased from sin," and are 
acquitted every moment while so living, 
notwithstanding our self-condemnation. 
C. H. Balsbaugh. 

For the Visitor. 


"Go ye therefore and teach all 
nations baptizing them in the name 
of the Father, and of the Son, and 
of the Holy Ghost; teaching them 
to observe all things whatsoever I 
have commanded you : and lo, I am 
with you always even unto the end 
of the world/' Math. 28 : 19, 20. 

In penning a few thoughts on the 
above most important command, it 
is only my desire to take up the 
first clause of the 19th verse, "go 
ye therefore and teach all nations." 
This solemn command was given by 
the Great Head of the Church to his 
apostles and those who should follow 
them in the ministerial work of 
evangelizing the world. According 
to my understanding, it is binding 
upon God's true ministers to-day. 
" And he said unto them go ye into 



all the world and preach the Gospel 
to every creature/' Mark 16: 15. — 
We learn that teaching and preach- 
ing are synonymous terms; and 
further, not only the nations, but 
every creature must have this news 
proclaimed unto him without any 
respect of person. This Gospel which 
is to be preached is the power ofj 
God unto salvation to all who hear, 
believe and obey it. From Isaiah 
52: 10, we learn that the Lord hath 
made bare his holy arm in the eyes 
of all nations, and all the ends of the | 
earth shall see the salvation of God. i 
Luke 3:6, and all flesh shall see the! 
salvation of God. The salvation re- 
ferred to in these texts is conditional. 
To receive the benefits of salvation 
it becomes the duty of every crea- 
ture to believe. But how can we 
believe in him of whom we have 
not heard, and how can we hear 
without a preacher?" The need of 
the ministry is clearly seen in the 
above. We are fully convinced that 
the apostles were filled with a mis ! 
sionary spirit. "And they went 
forth and preached every where the j 
Lord working with them." Mark; 
16: 20. Let us in the 19th century | 
learn a lesson from the child like! 
spirit of the apostles. When Jesus 
said unto them "go," they went, 
and the glorious result was, there 
was added unto them daily such as 
shall be saved. And not only so, 
but the Lord worked with them, 
and they enjoyed his company and 

Oh, that the spirit which led the 
holy apostles to obey the above 
commands might again kindle and 
burn among us who claim to be 
followers of the meek and lowly 
Lamb of God. This gospel must be 
preached plainly so the hearers may 

have the benefit. Paul tells us so 
when he says "likewise ye except 
ye utter by the tongue words ea^y 
to be understood, how shall it be 
known what is spoken." I do not 
want to be understood as condemn- 
ing a proper use of our language, 
but the Gospel must be preached in 
its plain sense, the minister declar- 
ing to a d}ing world the conditions 
of this great salvation. This was 
the mind of the eminent apostle 
Paul. He informs us he "kept no- 
thing back that was profitable, but 
taught publicly from house to house, 
counting not his life dear unto him- 
self, that he might finish his course 
with joy, and the ministry which he 
had received of the Lord Jesus 
Christ. Oh, that the Lord would 
awaken us as a body of believers 
from the lethargy into which we 
fear we have fallen, is the prayer of 
your unworthy brother in Christ, 


Unionville, Iowa. 

For the Visitor. 


In a late number of this magazine 
we took occasion to state some facts 
concerning the new astronomical 
story of a terrific column of mag- 
netic light shooting out from the sun 
toward the earth. Now, fearing 
that some scientific friend may laugh 
at our credulity, we append the 

Prof. J. D. Steele explains the 
phenomenon thus: "It has been 
known for some time that during a 
total eclipse red flames were seen to 
play about the edge of the moon. 
During the eclipses of 1868 and 1869 
it was definitely settled that they 
are entirely disconnected from the 



moon, and were wast tongues of fir^ 
darting out from the sun's disk. 

The results of observations now 
being taken show that storms rage 
upon the sun with a violence of 
which we can form no conception. 
Vast cyclones wrap its fires into 
whirlpools, at the bottom of which 
our earth could lie, like a bowlder 
in a volcano. Huge flames dart out 
to enormous distances, and fly over 
the sun with a speed greater than 
that of the earth itself through space. 
At one time a cone ot fire shot oit 
eighty thousand miles, and then 
died away, all in ten minutes lime. 
It is also suggested that these phe- 
nomena need not necessarily alarm 
us. They doubtless occurred during 
past ages, but no way of investigat- 
ing their nature could be devised; 
perhaps they were wholly unknown 
to the people who lived a century 
or two ago. 

Reader forgive a little moralizing. 
Man continually boasts of his great- 
ness, and is as often reminded of his 
littleness. Behold the mighty won- 
ders of the known universe; animat- 
ed nature as it is known to exist ; 

with each individual soul on this 
one puny globe as if it alone existed 
for Him in all eternity — deep in 
mysteries of His justice and of His 
mercy, ever active, yet never op- 
posed, lies hid the solution of that 
problem before which I, a mortal 
man, can but bow my head in ador- 
ation and submission." 

What are we? From the immen- 
sity of space comes a voice answer- 
ing in thunder tones " nothing but 
what He ordains you to be. You 
are as clay in the potter's hands, to 
be used according to his will." 

We hold to our original argument 
that this magnetic light may be the 
pouring out of the fourth vial. Will 
the punishment cause the death or 
annihilation of the entire human fa- 
mily ? We believe not. God may 
prove to us in more ways then one 
his intense hatred of sin. How great 
is the sin which steeps this lovely 
world in pollution! How intense 
is His mercy which saves it from 
immediate destruction ! But how 
long will His eternally righteous 
arm be withheld from destroying 
our beautitul world? When will 

then think of what might be, (what jcome the final chastisement of sin? 
we might conceive to exist, which we 
only suppose to exist, however). 
Then turn thy gaze for a moment 
only to the thought which like a 
shadow rises up before us with its 
grand and marvelous proportions — 
we mean the abyss of the mind of 
God. The dark and fathomless re- 
gion of thought which governs — 
what? Our mortal minds are awed 
by contemplating the fearful image. 
"Deep in the hidden councils of the 
Omnipotent to whom the myriad 
worlds that throng infinity are but 
as moats floating in the sunbeams of 
the morning, and who yet deals 




When Stephen stood before the San- 
hedrim, accused, insulted, and exposed 
to imminent danger, it is said that those 
looking on hiui "saw his face as it had 
been the face of an angel." The inner 
light of his rapt and loving and holy 
soul beamed through the fleshly linea- 
ments. His countenance glowed with 
the spiritual beauty of the celestial 



world. Though, in this case, we must 
concede a preternatural effulgence to the 
features of the martyr, still something 
akin to it is seen in all whose lives are 
the abodes of the Sanctih'er. There is 
no such lasting and impressive beauty 
as that which adorns a nature rich in 
magnanimous sentiments and pure affec 
tions. The Truth, which satisfies and 
inspires the saintly life, modulates the 
tone, beams in the eye, trembles on the 
lip, and suffuses the face with the sheen 
of its unmistakable sincerity and grace. 

Much, indeed, that is most character- 
istic in the individual is betrayed in the 
outward man. Let him be consumed by 
a ravenous greed; let him be the slave 
of a groveling lust; let him nurse his 
resentments into a sullen hate, and wear 
the nettles of bis irritating envies against 
his heart, and, in a cruel and consuming 
ambition, crush down the generous in- 
stincts of affection and charity, and the 
features of his true character shall flash 
out in spite of his personal comeliness 
and most careful concealments. 

That hungry look of avaricious cun- 
ning; that settled scow'l on the remorse- 
less brow; that habitual sneer, that be- 
comes more significant when a rival is 
praised; that hard, defiant expression, 
from which children instinctively shrink, 
the gloating eye and mocking face, tell, 
plainer than any words, the master pas- 
sion that reigns within. 

No one of an observing turn has ever 
passed through the crowded thorough- 
fares of a great city without noting the 
fearful meanings that many faces reveal 
of lives that are wasted, darkened, and 
woefully astray. It is almost as if you 
.heard, as they pass, " I am pursuing the 
victim of my lust or hate." " Religion 
is a delusion which I spurn." "I do 
not believe in virtue." "I am bound 
to make my golden idol more magnifi- 
cent." "I live merely for pleasure." 

11 Hell is already burning in my heart." 
But, if the spirit of evil, when suffi- 
ciently dominant, writes its significant 
characters on the countenance, so does 
the spirit of goodness in a halo of light. 
Out of the pure, the true, the devoted 
soul £oes the sign and token of its no- 
bility. Few have failed to notice how 
in a rapture of unexpected delight one's 
look is transfigured; how that which is 
ordinarily plain and uninteresting, in 
the exaltation of sublime sentiments, 
seems to vanish before the light flowing 
from within. So where life is settled in 
a steadfast virtue, where the temper has 
become sweet by the long discipline of 
resignation, where the atmosphere of 
the heart is holy, and communion with 
the invisible world is unbroken, there 
the inner spirit softens, irradiates, spirit- 
ualizes the outer man. That placid 
sweetness of the saint, that chastened 
radiance of the countenance, remains 
amid the changes of age and sorrow. 
You find it with those who were not 
born fair, and with those who have trod 
rough ways and tasted bitter trials. 
There are those to day who go bowed 
with their infirmities, who are browned 
and scarred by unremitting toil, who 
carry the burden of unspoken griefs; 
maidens who never expect to see another 
May on earth but this, and matrons 
whose wrinkled brows tell of years al- 
most done; pallid sufferers propped up 
on pillows to look once more on the 
green fields of spring and inhale its 
fragrant air; and old men, who, having 
patiently done the Master's will, are 
ready to depart in peace, on whose faces 
is already the dawning radiance of the 
heavenly day. I enter the humble abode 
of one whose life has been a long 
struggle with poverty, and who yet, 
amid many opportunities to secure un- 
righteous gain, has never swerved from 
his integrity ; and as, looking away with 



he eye of faith to the better inherit 
ance, he speaks of his hoavenly treasures 
with the blessed assurance of a possession 
which he already begins to enjoy, I see 
in his smile a celestial beam. On my 
way amid the sick and wretched I meet 
a true angel of mercy, who daily brings 
to sad homes and obscure sufferers help 
and hope; and in the sweet sympathy 
that overspreads her face and the pa- 
tient kindness that smoothes her tran- 
quil brow I am reminded of those who 
minister on high. I listen to the trembl- 
ing tones of this aged mother in Israel, 
as she recounts the story of her pilgrim- 
age — the precious refreshments of a 
way that was so often overshadowed — 
the endearing fellowship of Jesus when, 
in pain and bereavement, the world was 
bleak and dark; and as, gathering the 
divine promises still nearer her heart, 
she seems to antedate the joy which in 
a little time she shall enter in, I see on 
her face, not the deep furrows of vener 
able years and the lost freshness of girl- 
hood, but an immortal beauty that can- 
not die. I mingle with the multitude. 
And there is pointed out to me the 
Christian philanthropist, who has reso- 
lutely breasted the rude shocks of the 
world's conflict, who in the midst of hy- 
pocrisy and covetousness and wrong has 
kept the high purpose of his youth to 
benefit his race, and who, fired with the 
spirit of his Master, esteems it his high- 
est honor to serve his " little ones" 
without hope of a material reward; and 
there is visible on those benignant fea 
tures — calm, open and fearless in their 
confidence of truth's final victory — an 
illumination caught from the Light of 
Life. And, a3 I kneel by this dying 
saint, who, having in meekness and sim- 
plicity followed her Lord, and gathered 
into htr consecrated affections the graces 
of his G.yn character, now exclaims, "I 
am ready to depart/' while the smile of 

her lips, that just move in inaudible 
praise, tells of fruition begun, and the 
eyes that look upward are full of rap- 
turous light, and the blessed awe of the 
place is as if the gate of heaven were 
for a moment left ajar, I "see her face 
as it were the face of an angel." 

Thus it is that the inner spirit is re- 
flected outwardly and betrays its source. 
No loveliness on earth is equal to that 
which blossoms from the pure, generous, 
affectionate and consecrated soul. All 
other beauty fades and perishes; but 
this is immortal, and will expand into 
rarer flower in the everlasting light 
above. — The Independent. 



If God had permitted the uncertain- 
ties of human ignorance, the mistakes of 
philosophy, the fables of story-tellers, 
the inventions of poets, or the fabrica- 
tions of priests, seeking a despotism of 
their own and teaching for doctrines the 
commandments of men, to be mingled 
with the sources or turned into the 
channels of pure celestial truth, it would 
have destroyed the essence and the pos- 
sibility of a divine revelation, and 
changed its beneficial influence into 
death; making what should have been 
the water of life a poison. It would be 
as much and as certainly the part and 
work of a Divine Revealer of truth to 
guard against the possibility of such 
mixtures of falsehood ever taking the 
place of truth and perverting it, or mak- 
ing the whole pernicious, as it would be 
his prerogative to reveal from heaven at 
all. If we can affirm the probability that 
God would give a revelation, we can 
equally affirm the certainty that it would 
be free from falsehood, from mistake, 



from that kind of imperfection attaching 
to everything human because of inevita- 
ble error. 

Good and upright is the Lord, there- 
fore will he teach sinners the way. Ob- 
serve the great and powerful grasp of 
this simple and beautiful affirmation 
founded on the goodness of God, and 
how it stands as a corner-stone of reve 
lation, a security of absolute truth for 
sinful creatures, an insurance of the 
bread of life, not the poison of lies, for 
those who are dying. In the first place, 
they are sinners; and, therefore, God 
will teach them, because they need to 
be taught If they were not sinners, 
there would be no need of a revelation. 
They would be in God's light, as in 
God's being, all the day long, all the 
night long, no voice of warning needed. 
But because they are sinners the good 
and upright God will surely teach them, 
he will speak to them, he will call them 
to himself. 

Then, because they are sinners, and 
by as much as they are sinners, by so 
much greater is the necessity and cer- 
tainty that, if God teaches them at all, 
he will teach them infallibly. By as 
much as they are sinners, by so much 
greater is the mischief and misery if 
they are taught anything but truth, un- 
der the sanction of a professed divine 

God will not teach them out of the way. 
he will not teach them in a way that is 
not right. Being goodness and upright- 
ness in himself, God will certainly teach 
his creatures that which is fitted to make 
them good and upright. But a mixture 
of lies is not good for that purpose. All 
the presentations of God that come from 
God must be pure truth. If he gives them, 
he gives them for all mankind in all 
ages; and for this purpose he cannot but 
keep them separate from error: as a holy 
of holies, guarded from profanation; as 

a pillar of cloud by day, and a fire by 
night, which no mist-maker could imi- 
tate, nor set up a cloudy shrine of his 
own composition in the place of it, nor 
any architect of artificial fire supply or 
feed fiom human ingenuity or earthly 

He gives them as the bread of life; 
and he would no more permit a demon 
or a man to defile them, 3r change them 
into poison, so that the villaiuy could 
uot be detected, than a father or mother 
would look quietly on and let an assassin 
mingle a pound of arsenic in the white 
loaves they had set before their children. 
That was our Savior's own appeal in the 
argument. Will any of you that is a 
father give to his child, asking for bread, 
a scorpion? Then surely your Heavenly 
Father will give his children only truth 

And so the Water of Life, to be life- 
giving, must be kept pure. There will 
be imperfection, impurity, falsehood in 
men's torture and abuse of it, after it is 
taken from the reservoir, mingling their 
own artificial minerals with it; but in 
the reservoir, to be of use, it must be 
pure. Poisons must be kept out of it. 
Manufactures and nuisances are inter- 
dicted on theCroton River, and must be 
so; for what if on the borders of its 
brooks there were factories of arsenic, 
red lead, logwood, catgut, distilleries, 
slaughter-bouses, tanks for the com- 
pounding of manure, paint- houses, dye- 
ing houses, and all the refuse of such 
establishments poured into the river that 
fills the reservoir for a city of a million 
of inhabitants? Now much more for 
the life of the soul its supply of truth 
must be guarded against pernicious mix- 
tures. Divine Providence would never 
let the sluiceways of men's mistakes, 
prejudices, passions, sanctioned sins, 
manufactured destructive opinions run 
into the Word of God, and be conveyed 
into every man's dwelling as the water 
of life eternal. 



Men must take the pure water at the 
fountain. We need not depend on priests 
or creeds. Creeds and councils studied 
instead of the Bible are to the Scriptures 
drunk, eaten, and lived upon by faith as 
artificial salts to natural fountains. Chem- 
ical analysis and synthesis may discover 
and construct the ingredients; but. yet 
one draught at the spring is worth a 
barrel of the powders. 

Moreover, the wrath of God is re 
vealed from heaven against all those 
who hold the truth in unrighteousness; 
that is, who imprison it, shut it up to- 
gether with unrighteousness, and hold it 
in amicable conjunction with an un- 
righteous system of teaching and of 
life. This is the very thing that the 
masters and teachers of erroneous sys- 
tems in the world are doing, and' then 
challenging and commanding the world 
to receive those systems as the true 
Christianity, because they have shut up 
some elements of the truth of God in 
them. This is just as the organized 
banditti of the Papal mountains are in 
the habit of seizing and imprisoning 
some respectable and wealthy citizen, 
and holding him for ransom, compelling 
the state authorities to treat with the 
robbers as honorable people, for fear of 
their putting their victim to death if 
they themselves should be prosecuted as 
villains. Even so do the supporters of 
systems of destructive error imprison in 
their strongholds some portions of Bible 
truth, to make them sanctify a false re- 
ligion and render it respectable. In 
such a case it is the falsehood that rules 
and work^, and the mixture of truth only 
adds power and scope, to the error. This 
is a thing greatly to be considered as to 
the necessity of infallibility in a revela 
tion from Heaven. If falsehood be let 
in, it is the falsehood that rules, and not 
the truth. But God would never let a 
gang of Satan's banditti thus possess 

the sacred chambers and altars of his 

We have, therefore, a right to con- 
clude that, if a divine revelation were 
necessary, God would inevitably give to 
it the infallibility essential to such a re- 
velation. If it would be useless with- 
out that infallibility, God would secure 
that infallibility in making up the reve- 
lation. He would not leave it to his 
workmen to make mistakes. He does 
not in nature. He has not left any 
mistakes, nor room for any, in natural 
law; as that the functions of the teeth 
should be to ache and not to eat, or of 
the lights in the firmament to dazzle 
and betray. The revelation in Nature 
is infallible so far as it goes; so it is in 
the Word. It must be. We could say 
beforehand, if we have a revelation at 
all, it must be infallible; for, if not, the 
lie will ruin us before the truth can save 
us. — The Independent. 


1. The Bible warns men against seek- 
ing to be rich. " Labor not to be rich." 
"Lay not up for yourselves treasures 
upon earth." 

2. It shows us the danger of striving 
to be lich. "But they that will be 
rich fall into temptation and a snare, 
and into many foolish and hurtful lusts, 
which drown men in destruction and 

3. It declares that it is almost im- 
possible for a rich man to be a Christian. 
"It is easier for a camel to go through 
the eye of a needle than for a rich man 
to enter into the kingdom of God." 
"A rich man shall hardly enter into the 
kingdom of heaven " 

4. It instructs us to pray against 
riches. " Give me neither poverty nor 



5. It avers that it is impossible to 
serve both God and riches. "Ye can 
not serve God and Mammon." 

6. It pronounces a woe upon the rich. 
"But woe unto you that are rich! for 
ye have received your consolation." 

7. The Scripture asserts that cove- 
tousness is idolatry, and that the cove- 
tous and the idolaters are excluded from 
heaven. "For this ye know, that no — 
covetous man, who is an idolater, hath 
any inheritance in the kingdom of Christ 
and of God." " Mortify, therefore, your 
members, which are upon the earth, — 
and covetousness, which is idolatry." 

8. And it predicts the miserable end 
of men who persist in attempts to serve 
God and Mammun. "Go to now, ye 
rich men ! Weep and howl for your 
miseries that shall come upon you 
Your riches are corrupted, and your 
garments are moth-eaten. Your silver 
and gold is cankered; and the rust of 
them shall be a witness against you, and 
shall eat your flesh as it were fire." 

With these averments and Scripture 
quotations before us, we are prepared 
for the statement of some definite 
principles in regard to the acquisition 
and use of property. 

1. We are to be diligent, unwasteful, 
hospitable and ready to distribute. 

2. We may use for ourselves and fa 
milies such dwellings, clothing, food, 
help, recreations, &c. as are necessary 
for health, education, useful occupation, 
and ability to serve most effectually our 
Maker and our fellow-men. 

3. We are to give, as the Lord pros- 
pers us, for the aid of the poor and the 
needy, the support of civil and religious 
institutions, the establishment and sup- 
port of churches, schools, hospitals, 
asylums, &c, the circulation of Bibles, 
tracts, the spread of the gospel, and the 
conversion of men. 

4. But we are not permitted to amass 

and hoard property, with the view of 
becoming or being esteemed rich. If 
the text quDted do not show this, they 
do not seem to mean anything. 

It will be asked: What constitutes 
wealth or riches? It may be defined as 
an abundance beyond what our employ- 
ment or necessities, and the necessities 
of those dependent upon us, require in 
the community where our lot is cast. 
Such an abundance is a superfluity, 
which is another word for riches. It is 
against such selfish accumulation and 
such unreasonable possessions that our 
Savior uttered the malediction : " Woe 
unto you who are rich." 

L. Tappan. 

For the Visitor. 


Nicodemus, rich, learned, powerful, a 
member of the proudest and strictest 
sect of the Jews as he was, feared and 
hesitated when in the very act of seek- 
ing Jesus. It is much to his credit, 
however, that he overcame his fears and 
hesitancy, entered the humble abode 
where Jesus was, and acknowledged 
himself an iuquirer for the truth, a 
trembling, doubting, unsatisfied seeker 
after light. The most becoming, the 
most honorable place for any man, how- 
ever rich or learned, is that of a humble, 
earnest enquirer at the feet of Jesus. 
Imagine, then, the scene in the quiet 
house on the slope of Olivet, on that 
memorable night. The old man, an- 
xious, agitated, wondering, trying in 
vain to put on an air of composure and 
dignity, and to make it appear a great 
act of condescension in him to come 
there at all, and Jesus calm, kind, in- 
spiring his venerable guest with awe 
and searching his very soul with a look. 
Nicodemus endeavoriug to smooth the 



way for his inquiries by courteous and 
complimentary expressions, and Jesus, 
with solemn, direct and tender precision, 
laying bare at one word the great bur- 
den and necessity of the old man's 
heart. Nicodemus surprised and affect 
ing more ignorance than he felt, and 
Jesus declaring again with a still more 
solemn and awful emphasis, that even 
such an one as he — kind, generous, 
learned, a master in Israel — must be 
born again, must have a new heart, a 
new life, or not see the kingdom of God 
Nicodemus sitting in silent amazement 
at the thought of a kingdom so pure 
that even he could not enter it without 
becoming a new man, and Jesus going 
on to declare the wondrous love of God 
in giving his own Son, not only that the 
learned, the rich and the noble, but the 
ignorant, the poDr and the vile might 
have eternal life. This is the one great 
truth which must lie at the foundation 
of all plans, efforts and instructions to 
make the world better and happier. 
This is the one ruling and distinctive 
idea which stands first and foremost in 
that peculiar system of truth called the 
Gospel of Jesus Christ, man depraved 
and lost in his natural condition, and 
man renewed and saved by the gracious 
help of God in the gospel. A full and 
practical acceptance of this truth is the 
way of entrance into the blessed and 
eternal kingdom of life. The spring 
and fountain of all good to man in this 
world, and the beginning of an endless 
and blessed life in the world to come, is 
a new heart, a pure, lowly, loving, 
obedient heart — a heart that shuns evil 
and seeks good of its own free and hap- 
py choice. 

He laid down the principle that 
should govern us in all our efforts at 
self- improvement and in all our labors 
for the good of others. With nothing 
but the words of Jesus to Nicodemus 

for our guide and commission, we can 
enter upon a successful crusude against 
all the wrongs and miseries of the earth 
— we can promise a perpetual millenium 
of peace and prosperity to all who ac- 
cept and ob?y these words. Man's life, 
as the gospel of Jesus finds him is a 
wa3te and a perversion, and he needs to 
begin all anew. He must have a life 
from above, that he may be in harmony 
with God and at peace with himself. 
He is a wanderer, and he must be called 

The master in Israel came to Jesus 
by night to talk about things of the 
first and greatest concern to man. And 
Jesus told him that this one principle 
lies at the foundation of all true wis- 
dom; it is the beginning of all better 
hopes, the source of all right conduct, 
the bright dawn of heaven on earth ; all 
must spring from a new spiriiual life in 
the individual heart. In that obscure 
house, on that memorable night, speak- 
ing to one solitary man, Jesus the di- 
vine teacher set forth truths of greater 
importance to man and the world than 
are ever discussed in the cabinets of 
kings or the councils of nations. 

Eliza Brandt. 

Somerset, 0. 

For the Visitor. 


Brethren Editors : Believing as I do 
that our church papers are the proper 
mediums by which we may communi- 
cate to the entire Brotherhood our views 
upon any subject, and to give any infor- 
mation that in our opinion concerns the 
Brotherhood at large, and with this 
view, by your permission, I will bring 
to the minds of your readers a subject 
that I believe has never yet been dis- 
cussed in our papers, although in my 



humble opinion it is a matter worthy of 
our consideration at the present time. 
I refer to the number of church papers 
that it is prudent for the church at 
large to support. Already we have the 
Visitor, Companion, Pious Youth, and 
the Pilgrim, that have come under my 
notice that are already published, and 
some three or four others that I have 
heard of that are in contemplation. 

Now are four enough ? if not, how 
many more are needed? Or, are four 
too many ? and if so, how many does 
the interest of the church demand ? 
This last question I will venture to an- 
swer by saying, one, only one, weekly 
Cburch paper is needed by the Church, 
and this should be under the supervis- 
ion and control of brethren appointed 
by the Annual Meeting for that pur- 
pose It should be regarded as the or- 
gan of the Church, and should receive 
all the patronage that the four papers 
together are now receiving and more 
too; and, consequently, should be 
worth all of them in every family and 
that too for much less money than the 
four would cost. 

And as to whether its title should be 
the Visitor, Companion, Pilgrim, or 
some other appropriate name is of no 
consequence ; or whether its editor shall 
be a Quinter, a Holsinger, a Brum 
baugh, or some other equally well qua- 
lified Brother should not be taken into 
consideration. But let us have but one 
cburch paper, and let that be controlled 
by the church. 

The above thoughts have originated 
entirely with myself, and if they are al 
together chimerical no one of course 
will notice them. If, on the other hand, 
however, they may be the means of 
drawing out more able pens, my present 
object will be accomplished. 

In conclusion I will say that I am 
not in the interest of any one, neither 
do I harbor any unkind feelings towards 
any one, but believing that the good of 
the church at large demands the change, 
and if so individual interest should not 
stand in the way. 

David Bowman. 

Hagerstown, Ind. 



Cerro Gordo, III , ) 
April 24th, 1870. J 
Editors of the Gospel Visitor. 

Please say 
to the Brethren that we have appointed 
a communion meeting on the 12th of 
June in the Cerro Gordo District, Ma- 
con county, 111., and a general invitation 
is extended to all the brethren and sis- 
ters to be with us on the occasion, espe- 
cially the ministering brethren. Those 
coming by rail road will stop off at 
Cerro Gordo where there will be con- 
veyance on Saturday. 

By order of the church, 

John Metzger. 
Jos Henricks. 

Br. James: 

Please announce through 
the. Visitor, that, God willing, there will 
be a communion meeting in the Mineral 
Creek Congregation, Johnson Co , Mo., 
on the 8th and 9th of October next to 
which there is a hearty invitation given 
to the members of all parts of the 
brotherhood, especially the ministering 
brethren. Brethren coming to us by 
rail road, will stop off at Warrensburg, 
where they will be met with conveyance 
to the place of meeting, by informing in 
proper time either Ephraim or Daniel 
Mohler whose address is Cornelia, Jo'un- 
son Co., Mo. 

By order of the church, 

John Harshey. 

Auburn, III., ) 
May 4th, 1870. J 

James Quinter: 

Dear Brother, I hav^ 
received a contract from the Illinois 
Central R. R., W. A. Thrall, Assistent 
Gen'l. Pass. Agent for reduced passen- 
ger rates of delegates attending the 
German Baptist Conference to be held 
at Waterloo, from the 7th to the 9th of 
June. Those who attend will pay full 
fare going and in returning they will 
get a certificate from the authorities of 



the conference signed by some one ap- 
pointed for that purpose, and by pre- 
senting said certificate to the Ticket 
Agent at Waterloo properly signed, 
he will sell a return ticket at one fifth 
regular fare. Said contract is valid 
from any point from Cairo to Waterloo 
of said 111. Cent. R. R. 

At the meeting I will assist in dis- 
tributing the certificates to all who will 
apply and are entitled to the same. 
Truly yours, 

John Buchly. 


Died in Preble Co., 0., May 1st, 1870, MARY 
ANN PARKER, consort of Joseph Parker, 
aged 46 years, 10 months and 13 days. Br. 
Parker moved a few years ago from Highland 
Co. Sister Parker was a zealous and faithful 
member of the church. Her sickness was short 
but severe, ajd was born with much patience. 
She manifested no desire to get well, but left 
her case to the disposal of the Lord. Her death 
was a sore affliction to her husband, aged par- 
ents who were much attached to her, and to 
others to whom she was related and known. 
But there was a thought which afforded comfort 
to the surviving friends ; and that was this that 
her spirit has put off the body of suffering in 
which it groaned, and has gone to be clothed 
" upon with its house which is from heaven." 

The funeral services were performed by the 
writer and others, and a large number of sym- 
pathizing friends were present at the occasion. 

J. Q. 

Died of consumption, April 29th, 1870, in 
Lower Conawaga Congregation, Pa., Br. DAN 
WOLF, aged 61 years, 6 months and 20 days. 
Previous to his fatal spell he was several times 
very poorly with his disease. Last summer he 
became interested about the salvation of his 
soul, and upon his repentance and faith in the 
Lord Jesus Christ, he sent fer me, to reveal his 
desires to the Church. I found him sick in his 
bed. He desired to be baptized, and he was 
strong in the faith. Efforts were made by others 
to appease and console him, his answer was : 
" No, Jesus is my guide." On the 18th of last 
July he was conveyed to the flowing stream and 
was baptized. When he was ready to return, 
the kind friends requested him to lie down in a 
bed and rest awhile before he started homeward. 
But he replied: "Oh! why shall I, I feel so 
well." During his life in Jesus, he revived very 
much, attended our meetings, attended to his 
home matters, until a few weeks before he died. 
He left a kind wife and 5 sons and 4 daughters 
to mourn their loss. At his baptism their entire 
family was living, and at the water it was said 
by the daughters . " Why was not this done 

sooner?" Doleful to relate, on last Chri.straa8 
day one of them was a corpse. Ag'-d 25 years, 
1 month and 18 days. Religious exercises on 
both occasions conducted by the brethren. 


Died in the Mineral Creek Congregation 
Johnson Co., Mo., of croup, ADELLA, youngest 
daughter of Daniel M. and Mary MOHLER, 
and grand daughter of Br. John Harshey, aged 
6 months and 9 days. The occasion improved 
by funeral sermon by S. S. Mohler from these 
words, " Let not your hearts be troubled." 

Died at the residence of his Father Jacob 
Oaks, February 13th, 1870, in Rome District, 
Hancock Co., Ohio, Br. ELI OAKS, aged 27 
years and 8 months. Disease, consumption. 
The subject of this notice was a worthy young 
brother, a single man. While in the army of 
the lat • war, he became alarmed about his fu- 
ture happiness and formed a resolution if the 
Lord would spare him to return home again, he 
would enlist under the banner of King Em- 
manuel, and shortly after his return home he 
was received into the church and continued a 
faithful and zealous member until death. A few 
days before his death he called for the elders of 
the church and he was anointed with oil in the 
name of the Lord. The Church has lost a 
worthy member, bis father and mother a kind 
son and the world a good citizen, but we hope 
our loss is his great gain. 

I have fought a good fight, 

I have won the great prize, 

I am gone to my Savior, 

Where none ever dies. 

John P. Ebersole. 

Died in the same district, April 18th, 1870, 
Br. Eli Oaks, aged 1 year, 1 month and 12 days. 
Funeral services by Br. Daniel Rosenberger and 
the writer from 1 Pet. 1: 24 and 25. 

Also in the same district, Br. LAWRENCE 
RUMPLE, July 25th, 1869, aged 70 years and 
14 days. Funeral serrices by the writer. 

John P. Ebersole. 

Died January 11th, 1870, in the Wolf Creek 
Church. Montgomery County, Ohio, Br. ABRA- 
HAM OLWIN, aged 55 years, 11 months and 
19 days. He leaves a wife and 4 children to 
mourn his loss. Funeral services by the breth- 

Catharine A. Pfoutz. 
(Companion please copy.) 

Died in Union church, Ind., April 14th, 1870, 
br. HENRY WORMS, aged 61 years, 2 months 
aud 9 days. Before he died he called for the 
Elders of the church, and was anointed. He 
left a wife, a sister, and 6 dear children to mourn 
their loss. Funeral services by John Hoover 
and Adam Appleman, and the writer 

John Knisley. 
(Companion please copy) 

Bro. JOHN OLINGER was born in Berks 
Co., Pa., raised in Somerset Co., and moved to 
Montgomery Co., O., in 1810, where he died at 
the residence of his son Samuel on the 25th of 
February 1870. Aged 93 years, 5 months and 
22 days, having been a member of the church 
about 63 years. 



'ied suddenly of paralysis, at the residence 
of her son, our esteemed friend Lewis Huff in 
Roanoke County, Va., on Saturday nisrht the 
30th of April, 1870, Sister POLLY HUFF, a 
mother in Israel, in the 75th year of her age. 
She had been for many years a consistent 
Christian, and fell asleep without pain with a 
hope brightning in the prospect of a blessed 
immortality. Funeral services by the writer 
and others, from John 14 : 1. 

B. F. Moomaw. 

Died near Morgantown, Monongalia County, 
W. Va., March 25th, 1870, Br. ENOCH ROSS, 
aged 73 years. 

Asleep in Jesus ! blessed sleep, 

From which none ever wakes to weep; 

A calm and undisturbed repose, 

Unbroken by the last of foes. 

Died in Georges Creek Branch, Fayette Coun- 
ty, Pa., April 14th. 1870, Sister HANNAH 
FOUCH, wife of Bro. Abraham Fouch, of pneu- 
monia, aged 64 years, 3 months and 5 days. 
Her dea'b was sudden and unexpected to many. 
This teaches us of the fit preparation for the 
coming hour. Be ye also ready. Funeral dis- 
course by the writer from Ps. 90 . 12. 

Eld. Jos. I. Cover. 

Fell asleep in hope of an immortal crown in 
the Liberty ville church, Jefferson county, Iowa, 
April 19th. 1870, SAMUEL BURGERD, form- 
erly from Pennsylvania, aged 77 years, 5 months 
and 26 days. He was a faitful member of the 
Brethren for about 50 years, about 45 of which 
he served the church in the deacon's office. Our 
loss is his gain. Funeral service by br. Enoch 
Prath, from John 11 : 25, 26. 

Jacob H. Fishel. 
(Companion please copy.) 

Died in Waterloo, Iowa, of consumption* 
friend JOHN J. BOYER, formerly from Somer- 
set County, Pa., aged 35 years and 3 months. 
Funeral discourse by Elder Jacob S. Hauger 
and Br. Wm. Eigenberry from Ps. 92. The 
above named was married to br. John Spicher's 
only daughter. 

Died in Bare Creek cougregation, Maryland* 
GER, aged 1 year, 6 months and 3 days. Fun- 
eral services by the writer from Luke 18 : 15 — 

Jeremiah Beeghlt. 

Died in Maumee District, Defiance Co., 0.» 
September 23rd, 1869, Br. JACOB KINTNER, 
aged 72 years. Funeral services by Elder Johu 
Brown and George Stockman. 

Died at the house of her son-in-law, in De 

Kalb Co., Did., sister KINTNER, wife of 

the above Brother, aged 69 years, 11 months 
and 18 days. Her remains were taken to Defi- 
ance Co., O., for interment. Funeral services 
from 2 Tim. 4 : 6, 7, by the writer. 

Died May 3rd, 1870, in Lick Creek Church, 

Williams Co., O., Wm. H. F., son of friend 

L1CHTY, and grandson of br. Benj. Lintz. 

Funeral text from Matt. 18: 1, by the writer. 

Jacob Brown. 

Died in the Maquoketa Church, Jackson Co., 
Iowa, March 20th, br. JACOB ZOOK, Sen., 
aged 78 years, 5 months and 4 days. He leaves 

an aged widow, a sister, — children and many 
friends and neighbors to mourn their loss, al- 
though we hope their loss is his great gain. 
Funeral services by br. S. Schultz from Hebr. 
9 : 27. 

Weep not for me, companion dear, 
You know how I did suffer here . 
You kuow that I endured much pain, 
And that your loss is my great gain. 

J. Gable. 

Died in Wirt County, W. Va., December 18th 
1869, friend SAMUEL MARTIN, in the 78th 
year of his age. He was a kind old friend and 
a strong believer in the doctr'ne of the Breth- 
ren. He left a kind old si3ter in the church and 
five children, all married. He was sick only 3 
days. He was always ready to give something 
to the church to help pay the expenses of breth- 
ren when they come here to preach. Funeral 
services from Rev. 20 : 6, by Br. Joohn \V. Pro- 

John Gault. 

Also, January 21st, 1870, Sister RACHEL 
BOICE, wife of br. Sam Boice, aged 38 years and 
11 months. She was a sister in the church for 
14 years, and was loved by all around her. She 
was kind to the sick and to feed the hungry. 
She told me she was willing to go. She is missed 
in this ehurch and neighborhood. She was sick 
only about three days. She left a husbanl and 
11 children, one a baby 4 months old. Three 
of them had joined the church before her death 
and one since. She also left a father and mother 
and three sisters. They all belong to the church 
but one. Funeral discourse by br. John W. 
Provance from 1 Cor. 15 : 56 and 57. 

John Gault. 

Died near Upton, Pa., October 23rd, 1869, 
ELISABETH LINDSAY, aged 62 years and 10 
months. Old mother Liudsay was the mother 
of sister Rebecca Shank, wife of br. John Shank, 
and was much beloved in her neighborhood. 
Funeral occasion improved by the brethren. 

Died near Upton, March 22nd, 1869, PETEB. 
C, son of br. George and sister Elisabeth 
MOURER, aged 2 years. 5 months and 24 days. 
Funeral occasion improved by the brethren. 

Lovely Peter, thou hast left us 

Here thy loss we deeply feel. 

But 'tis God that has bereft, us, 

He can all our sorrows heal. 

Died in the Back Creek arm of the church 
Franklin Co., Pa., Nov. 18th, 1869, br. SAM'L 
ETTER, aged 68 years, 8 months and 16 days. 
He was a faithful member upwards of 38 years. 
He departed this life iu the triumphs of faith 
leaving behind 13 children to mourn the loss of 
an affectionate and 'kind father. Funeral ser- 
vices by the brethren from Tob. 19 : 25 — 17. 

Also in. the same arm of the church, March 
11th, 1870, AMANDA, daughter of br. Daniel 
and sister Sarah MILLER, aged 5 years, 2 
months und 6 days. Funeral services by the 

Our Amanda so dear has left us, 
Oh, why has she left us so soon. 
Our Savior must also loved her, 
Or he would not have taken her home. 

George Mourer. 


Dayton 5f Union lkavi arrivk 

(ail 10:15 a in 7:10 p m 

Ixpreas 1:20 p ml 9:22 a m 

Cin.. Ham. ${ Dayton 

);ivton & Limn 4:15am 9:10 am 

) avion & Sandusky .... 5:50 h in 10:00 a m 

'astern & Sandusky 7:20 p m 5:25 p m 

Detroit. Tol & Chi". Mai 2:20 p in 7:25 p m 

Lccommodatinti South.. 8:30 p in 9:20 pm 

ixprps* 7;50 p m 12;00 m 

D'lijton cS* Vichig'in 

' I Demit & Chi. Mai 10:10 am .";40 a in 

,ima. Ft. W. & Chi. K\ 5:30 p in 1:45 p m 

*oI. Detroit & Chi. F.x 9:30 p m 7:V p ra 

Atlantic 8? Gt Western 

'.xpres* 9:13 a m 4; 10 a in 

light Express 12:03 a m 2;15pm 

Dayton 5f Western 

Chicago & Ind. Express 2:06 p m 0:01 pin 

'rei<rht Accommodation 6:03 a in 9:08 a in 
)ayton, Xenia Sf Columb 

)ay F.x press 8:25 a m 5:40 a m 

Tail & Accommodation 9:22 a m 7:30 a m 

fast Line 6:01 p mj 2:06 p m 

tfttsbnrg & Cleveland F> 9:15 p m 3;55 p m 
'reieht & Accommoda'o 8:35 p m 

Cin. San. #• Cleveland 

Tail 9:15 am 2:15 pm 

accommodation 0:1 1) pm 7:15 am 

Ixpress 12:10 a m| 4:10 am 

The 12;05, midnight, train on A & G. W. 
javes daily. 
All other trains leave daily except Sunday. 
J. M. MATTHEWS. Agent. 

Books on Freemasonrv ! 

IASONRY. By President Finney. "A 
lear, candit and Christian discussion of this 
abject." Price $1,00. 


By Elder D. Barnard. 

To which is appended 


Mysteries of Odd-Fellowship, 

By a Member of the Craft. 
The whole containing over five hundred 
ages, latelv revised and republished. Price 


The above books sent postpaid at annexed 
rices. Address H. J. KURTZ. Dayton. O. 

We will furnish Webster's Dictionaries, either 
■ "Unabridged" or the " Xational " edition 
• regular prices. We also furnish Smith's Bible 
Jietionary. Price, leather (library style) $5.50. 


New Edition. 
(Containing between five and six hundred 
nd over eight hundred hymns.) 

Sheep binding plain, ttingle f ,75 

per do/en 7.25 

Arabaaque, plain ,75 

'• per doz 7.2."> 

extra finish 

per doz B,00 

Turkey Morocco, single 1,00 

per doz 10,00 

Pocket book form 1.25 

per dozen 12.00 

Sent by mail prepaid at the retail price. 
When ordered by the dozen, add 1.25 pei 
dozen for postage. 

The i\kw Gkkmw Hymn Book. 
Tins book will contain about two hundred 
pages and about three hundred hymns. It 
will be bound with the new English book; 
and both together will he so'd at the following 
prices : 

Turkey morocco, single $1,25 

per dozen 12.00 

Arabesque plain, single 1,00 

per dozen 9.00 

Sheep binding plain 1,00 

per dozen 9.00 

The German book alone will be sold at the 
following prices : 

Sheep binding plain, single $0.50 

per dozen 5,00 

W hen several dozen are wanted, it is best 
to have them boxed. A box containing five 
or six dozen will cost about fifty cents. This 
should be added. Books sent in this way 
should be sent by express. Express charges 
can be paid at the office to which books are 

Give plain directions in what way books 
are to be sent, and to what office. 

All remittances of any considerable amount 
should be sent by Express, draft, or postal or- 
der. Remittance for books at the risk of the 
person sending. And the books will be sent 
at our risk. Express charges should be paid 
when money is sent by Express. 

Covington. Miami Co., O. 

Those who are prejudiced against anything 
new should know that Dr. Fahmey's Blood 
Cleanser or Panacea was used in practice by- 
old Dr. P. Fahrnej of Washington county, 
Md., as far back as 17^9. It is now put up in 
bottles but the medicinal properties are the 
same. Unlike anything else in market it can 
be taken with benefit in all diseases from a 
bad cold to a violent fever, from a ringworm 
to a bad case of scrofula or cancer. Infants 
can take it as well as the aged and feeble, and 
sells readily wherever it is known. Will be 
sent upon the most liberal terms to those who 
will introduce the same among their neigh 
bors. Many have done well by ordering. 

The Health Messenger will be seni free lo 
any address For particulars address Dr. P. 
Fahniev. No. 30. North Dearborn St . Chica- 
go. III., or Dr. P. Fahmey's Bro's & Co., 
Waynesboro, Pa, 


will be sp:u postpaid at the annexed rates: 
Oehlschl&'ger's German and English 
Dictionary, with pronunciation of Die 
German part in English characters.. $1.75 
The same with pronunciation of Eng- 
lish in German characters 1.75 

Nonresistance paper 20 

bound 25 

Nead's Theology |.4n 

Wisdom and Power of God 1.45 

Parable of the Lord's Supper 20 

Plain Remarks on Light Mindeduess. . 10 

Brethren's Hymn Boolt [new edition J 

Plain sheep binding 75 

" arabesque 75 

Extra " .... 85 

Plain mo.occo 1.00 

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Names put on Hymn Books to order for 
15 cents a piece. 

Remittances by mail for books, &c. at the 
risk of the sender. 

Address H. J. KURTZ. 

Dayton, O. 


Containing the United Counsels and Conclu- 
sions of the Brethren at their Annual Meetings 
8?e. By Elder HENRY KURTZ. 

The work neatly bound together with 

"Alexander Mack's Writings," 
1 copy sent by mail postage paid $1.70 

Of those bound there are but few left, and 
as the "Macks" are out of print, when these 
few are disposed ol, hence friends who wish 
lo have a copy had belter send orders soon. 
Of the Encyclopedia in pamphlet form (with- 
out Mack) we have yet tome more than of 
the bound ones, and to have them more spee- 
dily spread throughout our brotherhood, we 
will reduce the price and send them postpaid 
f >r seventy five cents [$0.75] 

Address: HENRY KURTZ, 

Columbiana, Columbiana Co.. O. 


To sell the onlv Complete Unabridged Peo- 
ples Edition df CONYBEARE & HOW- 


A Debate on Immersion between Elder 
James Q,ui titer, and Rev. S. P. Snyder 
Price $ 75 

Address H. J Kurtz; Dayton, O 


With an able and eloquent dissertation by 
Prof. Lkonard Bacon, of Yale College. Com- 
mended by the most eminent divines and ablest 
scholars in all parts of our country An Exact 
Rkphint of the latest English "PEOPLE'S 
EDITION." and differs from all others, by 
the substitution, by the authors, of translations 
and notes in English, in place of numerous 
quotations and notes in foreign languages. 
Agents are meeting with unprecedented suc- 
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days; another 20 in one day. Send for 16 
page Circular with full particulars, terms and 
estimo-iials Address. 

National Publishing Co. Cincinnati, o 



el Visiter, 

The Gospel Visitor. Edited by H. Kurt: 
and J. Quinter, and published by II. J. Kurtz 
at Dayton, O.. will close its twentieth vo 
ume with the present year. 

Our work is a Christian Magazine, devote 
to the defense and promotion of tie Christian 
doctrine, practice, and life of the apostolid 
Church, and the Church of the Brethren- 
And in laboring to accomplish this object wd 
shall try to labor in tbe Spirit of Christ, and 
spare no pains to make our work edifying^ttl 
the world. 

Each number of the Gospel Visitor wil 
contain :*2 pages, double ^columns, neauj 
printed on good paper, put up in printe| 
colored covers, and mailed to subscribers re 
ularly about the first of each month at the fa 1 


Single copy in advance, one year 

Nine copies, (the moth fo/ getter 

up of clijo) ■> It), 

And for any number above that men- 
tioned. Bt iiie same rate. 
We shall be pleased to have, aud we solicj 

the cooperation of our brethren and frieml 

generally, and the preachers especially in c| 

dilating the Visitor. 


» • 

T I E 






VOL. XX. JULY, 1870. . XO. 7. 

TERMS: One Dollar and twenty five cents 
per year in advance. 





The Universal Call to Praise God 193 

General Observations on Prayer 196 

The Earnest of the Spirit 199 

A Word oi Comfort to the Righteous.. . 201 

The Yoke of Jesus >202 

Pride 205 

A Wonderful Institution 206 

The Holy Salutation 208 

Self-Reliance 209 

The Saints' Rest 211 

Small things 212 

Astonishing Accuracy of the Bible 

Immortality the Soul's Demand 213 

A favorable Notice of the Brotherhood.. 214 

Four Impossible Things 215 

Our late Annual Meeting in Iowa 

The Family Circle: 

The Conversation of Parents 218 

The true Standard of Dress 220 

Effects of Novel Reading 

Youth's Department: 

The Boy who did not care 

Notice 221 

Poetry : 

Shall we know them ? 222 

The Lord hath need of thee 

Make haste, O Man to live 223 


— •*♦♦ 

Letters Receired. 

From Josiah Aschenfelter, J. L. Blosser, 
Jesse Calvert, D. Troxler, Mich. Hohf, J. P. 
Ebersole, Joshua Workman, B. F. Moomaw, 
Richard Arnold, Simon Arnold, Eld. J. S. Hau- 
ger, D. B. Mentzer, H. B. Brumbaugh, Daniel 
Rodes, Lizzie Wrightsman, Jos. I. Cover, J. 
N. Perry, C. Myers, Jos. Cripe, John Zigler, 
Sain'l. Wine, Peter Heck, Sam'l. H. Myers, J. 
K. Beery, J. S. Flory, Sidney Hodgden, Mich. 
Forney, David Bowman, Henry Herschberger, 
Enoch Fry (what is your Postoffiee? We sent 
your mail to Prospect and it was returned to 


From Robert Curry, Adam Beelman, Henry 
Valentine, J. X. P., John Zuck. Mary Riser, 
Wni. P. Anderson, David B. Pefley, Joel Oh- 
lnart, F. M. Snyder, Nonh Mentzer, John E. 
Demuth, Levi Seott, C. Winner, Mary E. Har- 
ris, J. W. Butterbaugh. H. P. Wehrly, Adam 

The German minutes will be lu cents single 
or $1 per dozen. Our German brethren, we 
hope, will send us orders. We shall probably 
at least lose something in printing them. 

Bro. J. N. Perry of Clinton, Henry Co., Mo., 
thinks of locating somewhere in Kansas and de- 
sires information. Our Kansas brethren who 
may see this notice, will no doubt give him all 
the information desired. Address as above. 


We are now sending the 

Visitor to a large number 
of persons entirely free. 
Some of these are poor 
members who like to get the 
instructions of the brethren 
through this medium; others 
are such as the brethren 
think will read it and where 
good may be done. Now 
we do* not want to refuse one 
single application of this 
kind. But to fill all we 
must have help either 
through an increase of our 
regular subscription or oth- 
erwise. We therefore ask 
for a large number of new 
subscribers, and we ask the 
help of every friend of the 
cause. We will send the 

Visitor the leinaninder of 
this year beginning with 
the Jul}' number, 
months ) for Fifty Cents. 


The minutes of the last Annual Meeting 
can be obtained at the office of the Visitor, 
Price 10 cents single, or 75 cents per dozen. 

TO the brethrkn and friends. 

I have still on hand a number of my books 
containing a discussion with Dr. J. J. Jackson 
(Disciple; on trine immersion, an account of 
his conversion and change, a treatise on the 
Lord's Snpper, an essay on the new birth and 
a dialogue on the doctrine of non-re* 


Vol. XX. 

JULY, 1870. 

No. 7. 

For the Visitor. 

The Universal Call to Praise God. 

"Both young men aud maidons, old men and 
children : let them pr use the name of the Lord '' 
Ps. 148: 12, 13. 

.All God's creatures are put under 
obligation to praise the name of the 
Lord. The angels, the sun, moon 
and stars, the heaven of heavens, 
and the water above them, are all 
called upon to take part in this work. 
And in the earth, the dragons, fire, 
hail, snow, vapor, stormy wind, 
mountains, hills, fruitful trees, and 
cedars, beasts, cattle, creeping things, 
flying fowls, kings, princes, judges, 
and all people, both young men and 

midens, old men and children, let 
them all praise the Lord. 

But how shall they praise the 
Lord? The general idea is, that 
praying, speaking excellent things 
concerning theLord, singing psalms, 
hymns, and spiritual songs, consti 
tute the praise of God. This is in 
part true. . But if this is the only 
praise of the Lord, how shall all the 
things named in the Psalm praise 
the Lord ? The true way to praise 
the Lord is to honor him. And to 
honor him, is to obey his law and 
keep and observe all his command 
ments. <' To obey is better than sa 
crifice, and to hearken than the fat 
of rams. For rebellion is as the sin! 
of witchcraft, and stubbornness is 
as iniquity and idolatry/' 1 Sam. 15: 
22, 23. And while the sun, moon 

ind stars are obeying the fixed laws 
of their creator, giving light by day 

tnd ruling the night, they are prais- 

fig the Lord. But should they at 

any time revolt against God's fixed 
laws, and fly out of their allotted 
course, and come dashing with their 
prodigious bulk and ponderous weight 
against the small planet on which 
we live, breaking it into myriads of 
fragments, then would God be dis- 
honored and not praised. So with 
the heaven of heavens, with the 
waters above them, mysteries too 
deep for us to fathom) while they 
obey the law of their creator, praise 

The earth and all things therein 
are for the use of man. The moun- 
tains and hills also upon the earth 
were created for some good purpose. 
Now when these all answer their 
design, they praise the Lord. The 
horse laboring for man, the cattle 
furnishing him meat and milk for 
food, and material for clothing, these 
all when they answer the design for 
which they were intended, praise 
the Lord. The cedar for building, 
the fruit trees for food, had their 
ends to answer; and when these 
ends are answered by them they 
praise the Lord. And so with the 
hail and stormy wind, and the fire, 
these were all designed to answer 
some benevolent purpose in accom- 
plishing the work designed them by 
their Creator, and when they answer 
their purpose they praise the Lord. 

The angels praise theLord in obey- 
ing his commandments. That they 
are obedient to his commandments 
is evident from the following lan- 
guage: " Bless the Lord, ye his an- 
gels, that excel in strength, that do 
his commandments, hearkening un- 



to the voice of his word." Ps. 103 : 
20. In what way the angels obey 
God, doing his commandments, may 
be inferred from the different errands 
on which they have been sent to our 
world. And in doing his command- 
ments they praise him. Whether it 
was destroying Sodom and Gomor- 
rah, slaying the Assj-rian soldiers, 
carrying the soul of Lazarus to 
Abraham's bosom, or in singing their 
song, " glory to God in the highest, 
on earth peace and good will toward 
man," they obeyed the command of 
God, and consequently they praised 

It is said that " rulers are not a 
terror to good works but to the 
evil." Then while kings, princes 
and judges rule well, they praise 
God, for they are the ministers of 
God for good, and when ihey answer 
their end, they praise the Lord. 

But man alone is the image and 
likeness of God, and he is designed 
to worship and praise God in spirit 
and truth. His body is to be the 
temple of God, and must be given a 
living sacrifice to the Lord. Hence 
young men and maidens, old men 
and children, must praise the name 
of the Lord. We have already seen 'your youth. It is you, God calls to 
that to praise the Lord is to honor remember your creator in the days 
him, and to honor him is to obey of your youth, before the evil days 
his commandments. It is well said, | come in which you will saj 7 , 1 have 
that " the construction of the world, \no pleasure in them Such dayei 
with all the works belonging to it, young men, will come upon you, 1 

ive and become hardened ir! 
sin. Therefore your dear Savio 
bids you first of all to seek the king 

tience and perseverance through 
evil as well as through good report, 
being examples to those that lollow 
after. For why should the young 
belike those who have no guide? 
Let them go forth by the footsteps 
of the pious fathers and mothers in 
Israel ; let them feed by the side of 
the shepherd's tents. 

Children must praise the name of 
the Lord, by obeying the command 
he has given them to honor their 
father and mother ; which is the first 
commandment with promise. That 
it may be well with them, and that 
they may live long, and become 
useful and good. Children if you 
obey not your parents in the Lord, 
you will not praise the name of the 
Lortl, and his displeasure will then 
rest upon you, for he says, "the eye 
that mocketh at his father, and des- 
piseth to obey his mother, the ra- 
vens of the valley shall pick it out, 
and the young eagle shall eat it." 

Young men must praise the name 
of the Lord. It is to you the apostle 
has written, -'because ye are strong." 
It is you young men, sons of pious 
parents, the Psalmist would have; 
grow up as plants in the days of 

are excellent, but sinful man makes you 
it bad." 

Let them praise the name of the 
Lord. Old men must praise thejdomof God, and its righteousness 
name of the Lord by keeping his In your young days, while you 
commandments. They have the be- hearts are yet tender, and your mim 

nefit of many years' experience in 
the service of God, and should prove 
to the young the excellency of his 
praise, and manifest humility, pa- 

vigorous, the body active, is the bes 
time to serve the Lord. 

Many good reasons might be give 
why young men should praise tk 



name of the Lord, out let a few suf- 
fice. One reason is, you have no 
guarantee that you will live to be 
old; for nine tenth of ycu will die 
comparatively young men. Another 
reason is, you will form jour charac 
ter while you are young. And if 
not good, it in all probability will 
be bad, and habits once formed, are 
hard to break. It is almost impos- 
sible to reform a vicious character- 
Pride, sport, vanity, and sin of every 
kind will set in you like the sap is 
in the tree, and will be hard to get 
out once it is in. The conversions 
of old and hardened sinners are very 
rare. Another reason why young 
men should praise the name of the 
Lord is, God will that all men should 
be saved; and if you die while 
young out of his service, you are 
lost, and God's will is net attained. 
And if you should live long, God 
wants your godly influence to co- 
operate with him, to save others al- 
so. Let these few reasons lead you 
to discover other reasons why you 
should praise the name of the Lord. 
" Let young maidens too praise 
the name of the Lord." Woman's 
influence over man is proverbial. 
"Zorobabel argued that women were 
stronger than wine and the king. He 
says, " I saw Apame take the crown 
from the king's head, and setting it 
}n her own head; she also struck 
L .he king with her left hand. And 
yet for all this the king gaped and 
f^azed upon her with open mouth, 
If she laughed upon him, he laughed 
ilso ; but if she took any d/ispleasure 
lit him, the king was fain to flatter, 
:hat she might be reconciled to him 
igain. O ye men, how can it be 
)ut women should be strong, seeing 
'hey do thus." Our observation 
n-oves the truth of this argument. 

Young maidens, have you ever 
considered the powerful influence 
you exert over men ; do you not 
know that where you lead they will 
follow. If you go to the ball and 
dance, they will go with you. If 
you go to the festival, then he will 
go. If you sip a glass of wine in 
his presence, he feels himself licensed 
to drink strong drink; if you smile, 
he feels justified to laugh loud; if 
you are merry, he becomes boister- 
ous. Are you gaily and fashionable 
attired, he dresses to correspond, &c. 
And pardon me. If some take up 
an abode in the dens — and sinks — 
and hells of infamy and debauchery, 
there will he follow you, though it 
may be necessary for him first to 
destroy his manhood, and blunt his 
finer feelings ; he stops at the rum 
sink by the way, till strong drink 
inflame him to work out his own 

Young maidens, this is a true out- 
line of the influence you exert over 
man. And does not the importance 
of it strike you forcibly? Does it 
not seem to impress you that you 
should exert it in a holy and a godly 
way? If your influence is power- 
ful in ungodliness, properly used it 
will be equally powerful in godliness. 
If you go to church, men will also 
go; if you absent yourselves, so 
will he; are you solemn, serious and 
devout, he will be sober and reflect- 
ing. Is your conversation modest? 
chaste and holy, he will not, he dare 
not be lewd in your presence. Your 
Christianity will control his follies 
and vanities. 

Young maidens, these facts prove 
that the molding of society is large 
ly with you. The lives you live 
will lay the foundation on which the 
character of your brothers, and the 



men who after awhile will be your 
husbands will be built. The Psalmist 
prays, that we may be " rid and de- 
livered from the hands of strange 
children," {which implies all manner 
of sin and sinful habits.) "That 
our sons may grow up as plants in 
their youth, and that our daughters 
may be as corner stones, polished j lament that I was so inadequate to 
after the similitude of a palace." the important work. I did not ex- 
Dear young maidens, note this scrip Ipect, by any means, to exhaust so 

For the Visitor. 


In our imperfect efforts to set 
forth our views and reflections on 
the subject of prayer contained in a 
series of articles published hereto- 
fore in the Visitor, I have only to 

tare well. Our sons, your brothers 
are to grow up as plants; plant im 
plies use, &c. They are to grow up 
for use, and be delivered from all 
evil. But you in this palace, in this 

voluminous a subject, yet I had hop- 
ed to succeed better in advocacy ot 
what I sincerely believed to be truly 
and purely scriptural sentiments. 
As the subject is about to be dis- 

great school house, in which virtue, missed for the present so far as I 
morality, godliness and true religion had contemplated examining it un- 

is taught, must be corner stones. 
Corner stones are dressed with care. 
The architect builds the corner with 

der the several headings: "When 
to Pray,'' " Where to Pray," and 
"How to Pray," which contain the 

much care and exactness. In a pa- ; substance practically as it relates to 
lace the corner stones are polished, us, I thought to close by a short re- 
dressed to the line, and laid to the " hearsal of what has been written 
plummet; if the corners be correct, heretofore, and add thereto a few 
the sidewalls will easily be built observations on the character of 
straight. prayer. 

In the great palace of morality In No. 1, is recommended, prayer 
and religion, young maidens, you tn the morning, to prepare for the 
must be polished corner stones, duties, the trials and conflicts ot 
Polished in godly manners ; dressed each day. This teaches one very 
by the square of virtue and chastity; important lesson, and fixes a prin- 
your conversation and habits by the lei pie in the heart very essential to 
rule of the gospel. Your adorning our spiritual life, that of our daily 
not the outward adorning of plait- dependence on our Heavenly Father; 
ing the hair, nor of wearing of gold, at the table, in acknowledgement, of 
or patting on apparel. But the hid -i the benevolence of the Giver and 
den man of the heart, which is in our gratitude to Him; in the eveniim 
corruptible but is the ornament of in aUeylation of our appreciation ol 
a meek and quiet spirit, which in , ,. . . , 

the sight of God is of great prize." the dlv,ne P rote(;tlon > » nd <* P lac *\ 
A society thus built, a community j of public worship, when every brothei 
of women and young maidens thus and sister should declare on whose 
polished, will storm the ports of side they are, by an emphatic en' 

wickedness and drive iniquity far i , • . i- 

i ,.! } . dorsement of public prayer in sayini 

tar from their borders. Then " let 

v o 1 1 

ng maidens praise the name of 

the Lord. 

Amen at their conclusion, and als<| 
observing a reverent and prayerfu 
P. P. Sayler. mood during such solemn exercisee 



In article Xo. -i is recommended, 

\ecret prayer. This article is con 
. almost exclusively, to advo 
»ting this form of prayer and de 
ining what it consists in. The po 
lition assumed in the explanations, 
,ve considered scriptural. Assuming 
hat the figure used by the Divine 
readier made it indispensable that 
ill secret prayer should be offered 
.vhen we were absolutely alone, we 
proceeded to show that certain prac- 
ices in vogue amongst us were con 
rary to these teachings, and, al- 
hougb our arguments were not as 
lear and pointed as it was to be de- 
ired, yet that does not affect the 
Premises. There was a very im 
mrtant omission in the remarks on 
he subject that leit us exposed to 
aisapprehension, but which we did 
iot discover until bro. J. Q's. kl re 
parks'' appeared. 1 allude to a 
:>rm of prayer recommended by St. 
) aul wherein he exhorts to pray 
Hth all piayer and supplication in 
he spirit. 

I think bro. J. Q. conjoins this 
nth closet prayer, which I think, 
(^withstanding his remarks to the 
ontrary, should be understood to 
efer to distinct exercises Piayer 
> the spirit can be enjoyed in 
great crowds ot persons " and " in 
ie rail road car," or other public 
laces, but wo cannot think this 
institutes that secret, closet prayer 
rejoined in the sixth chapter of 


We are very sorry that we were 
lisunderstood and that our beloved 
brother felt it a duty to controvert 
ur position. If we could have pur 
Lied the subject without alluding to 
iese practices conscientiously we as- 
tiredly would have done so, but our 
pject was and is to advocate the re- 

quirements of the scriptures, and to 
reiorm what we believe to be mis- 
apprehensions of the same, and 
wherein we conflict with the views 
of the brethren, we ask that they 
bear with us or if a sense of duty 
will not allow that, a mild, brotherly 
criticism will not be at all offensive. 

In article No. 3 the most impor- 
tant point is to pray in the name 
and through the Lord Jesus. 

As our Mediator, all petitionary 
addresses must first receive his gra- 
cious approval before it can reach 
the supreme majesty, the chief and 
head of the great Trinity. 

We again say we lament that we 
leave the work so imperfectly done. 
When we review the vast field, so 
richly strewn with the precious 
treasures, how far have we failed to 
discover and examine them? But 
we will not waste time by useless 
repinings. The time will come we 
hope when we will see these things, 
not through a glass darkly, but face 
to face, when divine truths will be 
understood with infallible judgment, 
and our gracious prerogatives pro- 
perly estimated. 

]Now as we have devoted consi- 
derable time and space to the subject 
as it relates to us practically we will 
close the series by some remarks on 
the character of prayer. 

Prayer we understand to be a 
conversation with, or rather, a talk- 
ing to God. How amazing the 
thought. An interview with the 
King of Kings, the great, supreme, 
eternal, omnipotent and omnipresent 
God. The Creator of this world, 
the author of the celestial worlds, 
the builder of the spiritual heavens, 
the mansions of the redeemed, so 
beautifully described in the book of 
.Revelations, stoops so very low as 



to permit a poor, degraded, sin ac- 
cursed mortal to talk to him ! We, 
so poor, so impotent, so denied, so 
impure, so disobedient, so frail and 
so far beneath the divine original 
which was pronounced good, how 
incomprehensible the fact that He 
permits us to approach Him! We 
can only account for the apparent 
m} 7 stery by the imperfect knowledge 
we have of the hight and breadth 
and depth of divine love and mercy. 
Those precious attributes of the 
great God are alone the cause of 
this most happy privilege being 
granted to us. 

At the time of our degradation 
from the original station of our 
priesthood, it was declared we should 
not see his face and live, but the 
Son was given to us as a mediatorial 
priest, at the appointed time, as an 
evidence of the existence of a de- 
gree of love far beyond our highest 
conceptions, and through him a 
passage way is opened to the ear of 
Majesty, a medium is created, 
through which constant intercouree 
and communion can be enjoyed by 
the corrupt, though penitent, sons 
and daughters of earth. An unre 
mitting stream of communications 
can pass unrestricted from this sin- 
defiled world to the pure and beau 
teous realms of Paradise. 

Through the holy agency of prayer 
we can become as Gods' for by it we 
can obtain all things. We can in 
herit heaven, we can overthrow the 
devil with all his angels. Expressive 
of this sentiment the poet exclaims: 

Satan trembles when he sees 

The weakest saint upon his knees. 

He can no more resist this weapon 
of the Christian than he can resist 
the Lord God. We can obtain deli- 
verance from our impurities, we can 

approximate very nearly to a like- 
ness of Christ. 

Unbelief says, we cannot keep all 
the commandments, that we cannot 
have the spirit of Christ. Through 
prayer all things are possible unto 
us. Through the flesh we can do 
nothing, through the spirit, the me- 
dium of prayer, we stand in the di- 
vine strength. 

Having this all powerful agency 
at our command, this sure means of 
salvation, what shall we say to the 
great Judge in justification of our 
neglect of it? If it does not avail 
for us on whom will the censure fall? 
If we are lost in the eternal fires of 
divine wrath, what will be our re 
flections when we remember that 
one single prayer could have secured 
us a home amid the thrice happy 
throng in heaven ? 

The universal voice of the dismal 
prison-house of the damned will be. 
justice, most holy, righteous justice, 
has been meted out to us, for we 
knew our duty, but we did it not. 
One single penitent prayer would' 
have saved us, but we refused tcj 
utter it. We were told to " ask and 
we would receive," but w T e refused 
to ask. We were invited to knoels 
through prayer, but we knocked 
not, and now heaven is barrec 
against us. We were asked to seel 
and would have found salvation, bu 
we sought not, and now our portioi 
is appointed with accursed in eten 
nal fire where prayer is vain an( 
fruitless for the ear of mere} 7 i 
closed forever. Brethren whose voic 
of ours will be among that miserabl 

May God's most divine grace b 
bestowed on us so profusely tha 
this most powerful agency may b 
available for our salvation. 



Come my soul thy suit prepare, 
Jesus loves to answer prayer, 
He himself has bid thee pray, 
Therefore will not say thee nay. 

D. C. Moomaw 

Blacksburg, Va. 


Important indeed is the Holy 
pirit in the sheme of remedial mer- 
Iv for saving sinners. Its power is 
larvelous and its influences both 
arious and blessed. There is given 
nto the sincere and true believer, 
i'ho upon his conversion receives 
lie Holy Spirit, what is called in 
(he Scriptures the earnest of the 
spirit. The phrase occurs several 
jmes, as: "Now he which establish- 
th us with you in Christ, and hath 
nointed us, is God; who hath also 
ealed us, and given the earnest of 
he Spirit in our hearts," 2 Cor. 1: 

I, 22. "Now he that hath wrought 
.8 for the selfsame thing is God, who 
ilso hath given unto us the earnest 
f the Spirit." ch. 5:5. " After that 
k e believed, ye were sealed with 
hat Holy Spirit of promise, which 
s the earnest of our inheritance un- 
il the redemption of the purchased 
xissession," Eph. 1: 13, 14. Dr. 
tfacnight and the version of the 
American Bible Union render the 
L-kh verse who is the earnest &c, in- 
stead of which is the earnest &c. 
rhe word earnest in the above pas 
iages is both expressive and sugges- 
tive, and thft proper understanding 
)f it opens to the mind of the Chris- 
ian precious thoughts relative to 
his privileges as a servant of Christ 
ind a child of God. 

Parkhurst in defining the Greek 
word arrabon, which is translated 
earnest in the passages above quoted, 

defines it thus: "A pledge or earn- 
est, which stands for part of the 
price, and is paid before-hand to con- 
firm the bargain. ... It is used in the 
New Testament only in a figurative 
sense, and spoken of the Holy Spirit 
which God hath given to the apos- 
tles and believeis in this present life, 
to assure them of thoir future and 
eternal inheritance." Such is the 
idea that the English word earnest 
conveys. Dr. Smith after alluding 
to the etymology of the word arra- 
bon, and its meaning in the Greek 
language, says : " A similar legal and 
technical sense attached to earnest, 
the payment of which places both 
the vender and the purchaser in a 
position to enforce the carrying out 
of the contract (Blackstone, ii. 30 
[which see]). There is a marked 
distinction between pledge and earn- 
est in this respect, that the latter is 
a past payment, and therefore implies 
the identity in kind of the deposit 
with the future full payment; where- 
as a pledge may be something of a 
totally different nature, as in Gen. 
18, to be resumed by the depositor 
when he has completed his contract. 
Thus the expression earnest of the 
Spirit implies, beyond the idea of 
security, the identity in kind, though 
not in degree, and the continuity of 
the Christian's privileges in this 
world and in the next." Dictionary 
of the Bible, Art. Earnest. 

God has done much to confirm the 
faith of his children in all that he 
has promised them. A doubting 
state of mind is a distressed state of 
mind. As we have already remarked 
in a former article on the witness of 
the Spirit, where any doubts are en- 
tertained by any relative to their 
future happiness, the amount of hap- 
piness connected with Christian 



hope, in such persons is very limited, j not that ot hope and expectatic 
Now to know that there is a state j merely, but it is the actual possessio 
of happiness awaiting us in the fu 'of much that constitutes the happ 
ture, although it would be of such a ness of heaven. Upon his faith i 

character that we could not enjoy it 

Christ, and the obedience of thi 

to any degree until we should arrive faith, he receives the Holy Spiri 
at that period in the future in which land with this, the earnest of tl 
we were to possess it, the mere ex- 1 Spirit, a portion of the identic*] 

pectation of it would be very pleas- 
ant to indulge in. If, for illustra 
tion, a father, who is wealthy, would 
purchase a splendid farm with all 
the improvements and conveniences 
that are necessary to make it a 
happy home, and promise this with 
an income sufficient to enable his 
son to enjoy all the pleasure that 
wealth can procure, when he should 
arrive at a certain age, the simple 
expectation of coming into the pos 
session of such an estate, would af 
ford a considerable degree of pleasure i enly portion of the believer, we shi 
to him who expected it, although | find that the Holy Spirit produc 
he would not receive any part of in a considerable degree the san 

happiness which he is to receive i 
the day of the Lord's coming whe 
his joy shall be full. Of that bli 
which the believer shall receiv 
when as a crowned conqueror, 1 
enters the pearly gates, and wall 
the golden streets of the New Jer 
salem, he receives a share — an i 
stalment, the very hour he sincere 
and truly enters into Christ af 
upon a life of holiness. 

W we look f*t the elements of tl 
bliss which will constitute the hea 

what was promised until the time 
specified. But the promise of heaven 
and eternal life by the Lord to be 
iievers at some future time, is far 
more pleasing to the soul, than the 
promise of the father to the son in 
the foregoing illustration. For there 
is more certainty of the promise be- 
ing fulfilled and what is promised is 
of much greator value to beings 
destined to live for ever as men are. 
Now, however comforting it might 
be to the hearts of Christian believ 
ers to know that if they continue 
faithful to their solemn vows and 
Christian principles until death, that 
they shall then enter upon a glorious 
scene of existence, in which nothing 
shall be wanting to fill the large and 
numerous desires of the soul, and 
thus complete his bliss, this does not 
fairly or fully express the happiness 
ot the Christian. His happinsss is 

elements in the Christian here ( 
earth. Peace, love, knowledge, I 
and the fellowship of divine and h 
ly beings are some of the elemen 
of the happiness of heaven. No 
these are all enjoyed in some degr 
here on earth, by those who ha 
received the gift of the Holy Spir 
If we take the word joy, th 
sweet and delightful emotion of tl 
soul experienced by the adopt 
child of God, we shall find that it 
applied, and that properly and a 
propriately to both heaven and eart 
David in addressing the Lord, saj 
"in thy presence is fulness of joy 
This is that joy of the Lord whi< 
tlie faithful servant of the Lord w 
enter into when the Lord approv 
of him and accepts him. Now j< 
is one of the fruits of the Ho 
Spirit. And i.ot only so, but it 
said that the kingdom of God 



righteousness and peace and joj- 
i the Holy Ghost." So the joy of 
|.ie Lord is experienced both in 
eaven and on earth, and the happi 
jess of the saints in heaven is simi- 
|ir to that of the sain is on earth in 
ind, though not in degree. The 
irnest of the Spirit then is a share 
it heaven's own felicity. 
I How very good God is to his 
leople. Wnile they are here on 
arth he brings his blessings down to 
hem, and thus makes them "sit to- 
gether in heavenly places in Christ." 
|\nd when they die, then they are 
aken up to heaven. So whenever 
persons become pardoned and con- 
certed, and receive the Holy Spirit, 
hey are made partakers of the very 
)liss of heaven. We do not have to 
fait until we die to enjoy heaven, 
L»ut begin to enjoy it in the earnest 
)f the Spirit, as soon as we receive 
he Holy Spirit; and this is received 
mmediately upon our pardon and 
ionversion. To all that have any 
;hing like an appreciative sense of 
the happiness of heaven, this thought 
presents the strongest motive for 
Lhe immediate renunciation of sin 
ind commencement of a Christian 
ife, since the commencement of such 
i life is the beginning of heaven. 

J. Q. 

For the Visitor. 

Sl Word of Comfort to the Righteous. 

"And yo now therefore have sorrow, but I 
will see you again, and your hearts shall re- 
oice, and your joy no man taketh from you.' 
3t. John 16: 22. 

The above language fell from the 
lips of our blessed Lord and Master, 
ust before he was taken by wicked 
hands, and crucified, and when he 
was speaking to his apostles. In 

verso 6, ho says, "becauso I have 
said these things unto you, sorrow 
hath filled your heart." Then he 
goes on reasoning with them, until 
ho comes to tho 22nd verse, and in 
the last portion of that verse, he 
says, "but I will see you again, and 
your heart shall rejoice, and your 
joy no man taketh from you." What 
a glorious consolation to the Chris- 
tian ! We may have troubles and 
trials and be sorrowful, but our sor- 
row shall bo turned into joy, and 
that joy no man can take from us, 
if we only put our trust in Him, for 
he is able to keep us. In verse 33 
he says, "these things I have spoken 
unto you that in me ye might have 
peace. In the world ye shall have 
tribulation : but be of good cheer, 1 
have overcome the world." There- 
for, beloved brethren and sisters, if 
we have trouble and trials, on the 
way, we can still have joy, joy, 
while in this life, and when our race 
is ended in this life, we can have, 
that joy that is unspeakable, and 
full of glory, where we can be with 
our blessed Savior and see him as 
he is; where we can rejoice with all 
the happy throng, and reign with 
him throughout the ceaseless ages 
of a never ending eternity. And 
now to those that are yet out of tho 
ark of safety, I would say, do not 
procrastinate, for you have no lease 
of your lives. Therefore turn in 
with the overtures of mercy; make 
your peace, calling and election sure 
with your God, before it is forever 
too late, so that you can have a 
share of that joy, that no man can 
take from you. For in verse 20, our 
Savior says, " The world shall rejoice 
and the saints shall be sorrowful, 
but he says our sorrow shall be 
turned into joy. Therefore, O come 



and journey with us, that you may 
have a share in that joy, that is un- 
speakable and full of glory. 

J. G. 
Forest City, Holt Co., Mo. 

For the Visitor. 


"He that taketh not his cross and 
followeth after me, is not worth} 7 of 
me; and whosoever therefore shall 
confess me before men him will 1 
confess also before my Father which 
is in Heaven." 

We find when Jesus was teaching 
the people at a certain time, and his 
mother and his brethren came to the 
place where he was, and wished to 
talk with him, one that was there, 
said to Jesus, '' behold thy mother 
and thy brethren stand without de- 
siring to speak with thee;" but he 
looking towards his disciples, said, 
" who is my mother and my breth 
ren ?" He that does the will of my 
heavenly Father the same is my 
brother and sister and mother. Let 
us then labor in the work of Christ, 
and be engaged in trying to do the 
will of our heavenly Father, that 
we may be the brethren of our Lord 
Jesus Christ. For we see in the 
Holy Scriptures where it says, " be- 
hold what manner of love the Father 
has bestowed upon us that we be 
called the Sons of God, that we may 
become the children of God. It is 
the duty of every one that professes 
the name of Jesus to labor in his 
vineyard, to be engaged in the build- 
ing up of Zion, to admonish and ad- 
vise with one another in love, and 
to let our light so shine, manifest- 
ing to the world a meek and humble 
spirit, striving to gain or secure for 
ourselves rest unto our souls, for 

u there remaineth a rest for the 
people of God." And it is said that 
"eye has not seen, nor ear heard 
neither hath it entered into the heart 
of man the things that God hath 
prepared for them that love him." 
And if we love God, we will keep 
his commandments. And I, as one 
that wishes the salvation of the 
souls of my fellow men, would in- 
sist that we be possessed with that 
meek and humble spirit throughout 
the Brotherhood; that we put from 
us or subdue that exalted mind, thai 
selfish disposition, and not look sc 
much upon the things of this world 
and the things of our own, but at 
the things of others. That is a verj 
comforting admonition of the apostk 
Peter, when he says, " Kejoice in-as 
much as ye are partakers of Chrit's 
sufferings, that when his glory shal 
be revealed, ye may be glad alsc 
with exceeding joy. If ye be re 
proached for the name of Christ 
happy are ye." 1 Peter 3 : 13, 14 
"Yet if any man suffer as a Chris 
tian let him not be ashamed but le1 
him glorif} 7 God on this behalf." 1 
Peter 4: 16. We should always fee 
our dependence upon God, for he n 
an independent being, exalted fai 
above all principalities and powers 
ruling the vast universe from centei 
to circumference. And we should 
give ourselves entirely into his 

And we should not look upon any 
thing as our own, not even our lives 
for God is the preserver of all thing* 
that ho has created. 

Therefore let us at all times b( 
engaged in devotion to the God o 
heaven, invoking his blessings upor 
us. The apostle Paul admonishes 
us, that we should pray withoul 
ceasing; and, again, " I would tha' 



men bo tound everywhere praying 
lifting up holy hands without wrath 
or doubting." The Savior says that 
we should love our enemies and do 
good to them that hate us, and pra} T 
for those that persecute us. So if 
we are smitten upon one cheek, we 
should be humble enough to turn 
the other also. Some will probably 
think this is hard to do, but if they 
will think of the sufferings of Jesus 
how he endured all things for our 
good, how he was buffeted, smitten 
and crowned with the crown of 
thorns, and yet opened not his 
mouth, only to pray to his heavenly 
Father to forgive them, for, said he, 
they know not what they do. 

O, that we could have such a dis 
position that we could endure the 
sufferings of this life as meekly and 
peaceably as our blessed Redeemer 
did, how much better it would be 
for us. If the world was clothed 
with such humility, we would then 
be rid of all troubles, of wars and 
disputing, of difficulties, all would 
be peace and harmony. Brethren 
and sisters, let us take upon us the 
yoke of Jesus and try to find that 
rest unto our souls, which he has 
promised us. The following are 
wholesome admonitions: "Follow 
peace with all men, and holiness 
without which no man shall see the 
Lord." Heb. 12: 14. ''Looking di- 
ligently lest any man fail of* the 
grace of God,. lest any root ot bitter- 
ness, springing up trouble you, and 
thereby man) be defiled." Heb. 12 : 
15. We sec many mockers in our 
days who are pointing at us the 
finger of scorn, but this should not 
discourage us, but it should only 
bring to our minds the sufferings of 
our Savior for us. And if he suffered 
us, we should be willing to suffer 

for him. We see in the writing of 
the apostle Jude, where lie speaks 
of those that corrupts themselves, 
and says, " woo unto them ! for they 
have gave gone in the way of Cain, 
and ran greedily after the error of 
Balaam for reward, and perished in 
the gainsaying of Korah. These 
are spots in your feasts of charity, 
when they feast with you, feeding 
themselves without fear : clouds they 
are without water, carried about of 
wind, trees whose fruit withereth, 
without fruit, twice dead, plucked 
up by the roots; raging waves of 
the sea, foaming out their own 
shame; wandering stars to whom 
is reserved the blackness of dark- 
ness for ever," verses 11 — 13. Then 
he reminds us of the words which 
were spoken before of the apostles 
of our Lord Jesus Christ, and says, 
" that they told you there should be 
mockers in the last time who should 
walk after their own ungodly lusts. 
These be they who separate them- 
selves, sensual having not the spirit. 
But ye, beloved, building up your- 
selves in your most holy faith, pray- 
ing in the Holy Ghost, keep your- 
selves in the love of God, looking 
for the mercy of our Lord Jesus 
Christ unto eternal life," (verses 17 
— 21.) Here we see a fearful look- 
ing for with those that fear not God 
and obey not the gospel of our Lord 
Jesus Christ. But, on the other 
hand, we see eternal life promised 
to the righteous, those that take 
upon them the yoke of Jesus. They 
shall find rest unto their souls. 
Some wili tell us that many of these 
little things is not necessary to be 
observed. But beloved, we see 
where the adversary of souls was 
trying to tempt our blessed Savior, 
that he said unto the tempter, that 



it is written, that " man shall not 
live by bread alone but by every 
word that proceedeth out of the 
mouth of God." From this and 
many other like instances, we find 
that it is needful for us to be obedient 
to the whole of God's word, and not 
only to a part of it. such as bo its 
our carnal minds. We must deny 
ourselves, and take ap the cross, 
and follow our Lord Jesus Christ 
through evil as well as good report.'' 
Hence we must take upon us the 
yoke of Jesus, that we may find 
rest unto our souls. 

Dear reader, we should endeavor 
to be led by the Spirit, for Paul 
tells us that "they that are after 
the flesh do mind the things of the 
flesh ; but they that are after the 
spirit, the things of the spirit. For 
to be carnally minded is death, but 
to be spiritually minded is life and 
peace." " Let no man deceive you 
with vain words, for because of 
these things cometh the wrath of 
God upon the children of disobedi 
ence. Be not ye therefore partakers 
with them." Let us then take heed 
here to the advice of the apostle, 
and come out from the world, and 
be a separate people, walking in the 
toot steps of our Lord Jesus Christ 
in all things, and not be deceived, 
for there are many false teachers 
gone out into the world, and if pos- 
sible they would deceive the very 
elect of God. There are also many 
temptations thrown in our way, but 
beloved, we have some consolation 
promised in the word of God, in 
this that " we shall not be tempted 
above that we are able to bear." 
Thanks be to God that he has given 
us the power to overcome the devil 
with all his temptations that he can 
invent, if we will only work with 

the proper instrument which he has 
given to us, which is the word of 
the living God, " the sword of the 
Spirit." Therefore, brethren, let us 
take the word for the man of our 
counsel, and endure all things for 
Christ's sake, since he suffered, bled 
and died for us that we might live, 
The apostle Peter says: " Blessed 
be the God and Father of our Lord 
Jesus Christ which according to hit 
abundant mercy had begotten us 
again unto a lively hope by the re- 
surrection of Jesus Christ from the 
dead, to an inheritance incorruptible 
undefiled and that fadeth not away 
reserved in heaven for you." 1 Pet. 
1 : 3, 4. Our Savior tells us, that he 
is " the way, the truth and the life, 
and that no man cometh unto the 
Father but by him/' Hence we 
must take upon us the yoke of Je- 
sus, and learn of him who is meek 
and lowly in heart And if we do 
these things, we shall find rest unto 
our souls. " If any man serve me," 
says Jesus, " let him follow me ; and 
wheie I am there shall also my ser- 
vant be; if any man serve me him 
will my Father honor " John 12 : 26 
Here our blessed Redeemer has pro 
mised that if we will serve him, that 
his heavenly Father will honor us, 
and if we can ^ain honor from God, 
our heavenly Father, how far super- 
ior is this honor to that of mortal 
man which so many people are 
striving after. If they can only at- 
tain to a high station in the world, 
and in the estimation of men, this 
is all they desire. 

.But let the man who wishes to be 
happy in eternity, not strive after 
the honors and wealth of this world 
only, which will pass away, but let 
him serve the Lord Jesus Christ. 
The christian man must be a ser- 



vant, he must be obedient to tbe 
laws of God. And if bo, then he 
must suffer with Christ. Then, dear 
reader, take upon you the yoke ot 
Jesus, and learn of him, for he says, 
"I am mock and lowly in heart; 
and ye tshall find rest unto your 
souls. For my yoke is easy and my 
burden is light." 

" In him I hope, in hiin I trust, 
His bleeding cross is all my boast; 
In long array a num'rous host, 
Awake my soul, or thou art lost. 

Perfect thro suff'rings may it be, 
Savior made perfeet thus for me; 
I bow, I kiss, I bless the rod, 
That brings me nearer to my God." 

A. S. M. 

Boons Mill, Franklin Co., Va. 

(Selected for the Visitor.) 


Pride is inordinate aud unreasonable 
self-esteem, attended with insolence and 
rude treatment of others. It is a high 
and unreasonable opinion that a poor 
little contracted soul entertains of itself 
It manifests itself, in self praise; adorn- 
ing of the person, &c. To cultivate a 
proud spirit is exceedingly unreasonable. 
Seneca says: "If we could trace our 
descent we should find all slaves come 
from princes, and princes from slaves. 
To be proud in knowledge is to be blind 
in the light; to be proud of virtue is to 
poison ourselves with the antidote; to 
be proud of authority is to make our 
rise our downfall." 

Pride is sometimes confounded with 
dignity, when in reality there is but a 
, slight resemblance between the two» 
Some men stand upon what they call 
dignity, when in fact it is nothing but 
pomposity. Poor mistaken souls, how 
meanly they appear in the eyes of in- 
elligent men simply ridiculous. Pride 

is at the bottom of all such false digni- 
ty. There is a true dignity that some 
men have. It is not the dignity of of- 
fice or position, but a right heart and 
correct principle, connected with humi- 
lity and honesty. There is nothing that 
exhibits greater weakness in man than 
a false dignity. In the estimation of 
an intelligent man, it is a mere sham, a 
floating cloud without rain. Nearly all 
these over-worked dignitaries are cold- 
blooded, severe, uncharitable, unsociable,, 
tyrannical, self-willed men. 

But I had not intended to write 
about dignity but pride, but as a false 
dignity is one of the developeraents of 
a proud heart, I may be excused. I 
had intended to speak more particularly 
of pride, as it is seen in the Church. 
And here there is danger of a collision, 
but no matter, let it come. Pride is 
ruining the Church of Christ, and if it 
is not soon arrested in some way or 
other, the' angel of God may write upon 
the pulpit, Ichabod. 

It may be said, that there is no sin in 
wearing fashionable apparel. This may 
be true under certain circumstances. It 
may be not a sin perhaps, to wear a 
fashionable coat, but when there is a 
disposition in the heart to follow the 
various fashions as they come up, there 
is very good evidence to believe that 
the heart is not right. God says that 
we must not be conformed to this world, 
and if following the fashions and max- 
ims of the world, is not conforming 
thereto, I know not how it is possible to 
do so. Or where there is a desire to 
follow the fashions, without the means 
to do so, there is the conformity of the 
heart to the world. The spirit of pride 
is from the devil, and no mistake, and 
all who are proud at heart are of the 
devil. I know there are many apologies 
for fashion, both in and out of the pul- 
pit, this, however, is no argument in 



favor of it, for the devil can get up an 
apology for every vice, no matter. how 
wicked it may be. We have the Bible, 
and whatever conflicts with the letter 
and spirit of God's word, is sin. God's 
word most positively forbids the wearing 
of jewelry and costly apparel, but the 
devil says, it is no 3in. Which shall 
we believe, God, or the devil? 

If we go into the Church, we will 
find every abominable fashion, tolerated 
that is to be found anywhere. Who 
will deny this? And the preacher, to 
whom the care of these souls is com- 
mitted, is too much of a coward to re- 
buke it. And in some instances, he has 
no ground to go upon, for he is proud 
and stiff, as Satan wants him to be. 
Now, if this is not conforming to the 
world, then there is no such thing. Let 
the preacher ask his congregation for a 
collection for some benevolent cause, and 
they have but little to give. Why? 
They tell you that things are so high 
that they cannot afford it. This is their 
plea. But it is false Things are up 
to be sure, but many spend their money 
for fashion's sake, and thus they will 

stirring in their graves, the sea is rolling 
its millions to the shore; the living are 
being changed, the sun is folding up its 
light, and the moon is hanging in blood. 
The earth is trembling, and a voice 
breaks upon the ear. There shall be no 
more time. Eternity has set in — a 
dreadful word. He cometh, and all his 
holy angels are with him. Gather up 
your jewelry and costly apparel, gather 
it up quick! the world is on fire, and it 
may be consumed. Go. The Judge 
calls you. Horror of horrors — your 
drapery falls off — your soul. 0, God ! 
What lamentations! At the shrine of 
fashion you have paid your devotion. 
It is all over. Past — gone ! None 
but the pure in heart shall see God. 
Lost, and why ! You were proud. Be 
not deceived j God is not mocked, what, 
soever a man soweth that shall he also 


While during the past twelvemonth 
the political and religious world has been 
let the cause of Christ suffer to gratify I discussing the relative advantages and 
their wicked pride. ! disadvantages of religion being allied 

Take the amount of money spent by 
members of the church in America an- 
nually, for rings, breast pins, earrings, 
feathers, perfumery, powder, artificials, 

with the State, it may not be out of 
place to look at the doings during the 
same period of Mr. George Mueller in 
connection with his " Scriptural Knowl- 

&c, and it would support a thousand j edge Institution for Home and Abroad." 
missionaries in foreign fields. But what j The orphanages in connection with this 
is the use, the people will do as they institution, situated on Ashley Down, 

please anyhow, and I will only get ene- 
mies by meddling with it. I presume, 
that I had better not interfere with it. 

Bristol, constitute, without doubt, the 
most wonderful work that has been ac- 
complished in modern times. In 1834 

But listen just a moment. The end is Mr. George Mueller, a German refugee, 
coming. The judgmeut of the last day j conceived the idea of founding an in- 
is near at hand. God shall bring every stitution for orphan children. A house 

work into judgment, with every secret 
thing, whether it be good or evil. Pre- 
pare to meet thy God. Hark ! the 
trumpet is sounding and the dead are 

was taken in one of the streets of Bris- 
tol, then a second, and a third. The 
institution flourished, and to accomodate 
the numerous orphans sent, it was found 



necessary to erect an asylum. Now 
there are no less than five buildings! 
erected, costing more than £110,000. 
They are of plain, but neat architecture, 
and will accomodate more than 2000 j 
children. Hitherto, the total sum that 
has been entrusted to Mr. Mueller since 
the 5th March, 1834, is over £430,000 
But perhaps the most wonderful feature 
in connection with the institution is the 
fact that funds have invariably come in 
as they have been wanted. No indivi- 
dual is asked for a penny. Mr. Mueller 
is a man of faith and prayer, and, look- 
ing upon himself as simply a " steward" 
of the Lord, devotes himself, heart and 
soul, to the carrying on the work en- 
trusted to him. So retiring is he in his 
manner, and so taken up with his gigan- 
tic work, that he is seldom seen in pub- 
lic, never upon the public platform, and 
consequently his name to those who are 
not familiar with his work is unknown. 
Children are received at Ashley Down 
Orphanages from all parts of the civil- 
ized world. Mr. Mueller has recently 
issued his Brief Narrative of Facts, in 
which he says: "The almost universal 
complaint of religious institutions and 
societies is the want of funds; but as to 
ourselves, we state joyfully to the praise 
of the Lord, that through Him, our 
patron, we not only have had enough, 
but have abounded, though the expenses 
of the last three years amounted alto 
gether to £113,£22. With regard to 
pecuniary supplies, I have, simply in 
answer to prayer, and without applica- 
tion to any one, obtained for this work 
£430,000/' With this money nearly 
17,000 children from all parts of Eng- 
land, Scotland and Ireland have been 
taught in the various schools ; 95,000 
copies of the Bible and New Testament, 
and about 30,000 smaller portions of 
the Holy Scriptures, in various lan- 
guages, have been circulated; as have 

also 33,000,000 of tracts. Mr. Mueller 
then gives specimens of the many letters 
he has received, enclosing sums for the 
support of the orphans. Money is sent 
not only from all parts of the country, 
but from all parts of the world : India, 
Penang, Spain, France, New Zealand, 
South America, United States, &c. We 
have only space to enumerate a few of 
the items. From Lincolnshire, on Oc- 
tober 8th, £50, "as a thank-offering for 
an enormous crop of wheat;" October 
14, "£20 from Glasgow for missions, 
£50 for the orphans, and £5 for myself;" 
Oct. 22, £1, 7s, 6d from London, with 
a note stating that a young man who 
had just been married, dedicated his 
first week's earnings to the service of 
God. From Liverpool comes £20, 
11 saved in one year by not smoking ci- 
gars." From Suffolk £5, being Is a 
sack on the first 100 sacks of wheat off 

the farm. £2, as a "thank-offering 

for a safe return from a long voyage;" 
and £500 from Canada were received on 
the last dap of 1868. Here are three 
singular donations from Scotland: £1, 
10s, the produce of a peach tree; 7s, 
6d, the produce of a cherry tree ; and 
£l from the "Orphan's Beehive." 
From a meeting room at Kendall, £31, 
lis, 6d. On November 19, from Toba- 
go £5, the produce of the sale of 1,000 
cocoa nuts, in remembrance of a visit to 
the orphan houses, "X. Y. Z." sends 
£1, lis, 6d, "instead of going to a 
public dinner," and Mr. Mueller points 
out that with this sum more than 100 
orphans were provided with a dinner. 
On October 3, from Scotland came £500, 

with "£1 for Mrs. C , and £15 for 

myself." In 1859 one poor cripple be- 
gan giving £d a day to the institution, 
and in eight years her little business so 
flourished that she increased her contri- 
butions to Is a-day. On February 19, 
Mr. Mueller says : " I had just portioned 



out £517 for missionaries laboring in the expenses there remain now in hand, 

China, India, and the Cape of Good 
Hope, and £63 for the orphans. When 
I came home in the evening I found a 
check for £500 from the neighborhood 
of London, £25 from Norwich, and £8 
from Louth." An idea of the large 
sums Mr. Mueller sometimes receives 
may be gathered from his statement — 
"I have had donations not only of 
£1000 and £2000, but even of £3,000, 
£4,000, £5,000, £7,000, yea, 8,000 
guineas at one time." Besides money, 
the contributions of valuables and other 
articles are equally numerous. On No- 
vember 3, a lady at Edinburgh, " feel- 
ing deeply interested in the work," and 
having no money, sends a large gold 
chain, while from Gloucester came 702 
children's knives and forks, and other 
cutlery for furnishing the whole of one 
of the buildings. From "A. Z." on 
December 10, a silver teapot and thirty- 
nine other articles, all of silver. De- 
cember 11, an old five-guinea piece from 
New Zealand; from two Christian friends 
at Birkenhead two gold pins set with 
amethysts, a gold brooch set with tur- 
quoises, and a gold ring set with bril- 
liants and two rubies. Some warm- 
hearted soul sent, on the 14th December 
last, u twelve boxes of raisins aDd a 
barrel of currants tor the Christmas 
puddings, and £10 for the flour." — 
Hundreds of pairs of stockings, socks, 
and clothing of all descriptions come 
one day, while the next we find New- 
Zealand sending some Indian rice paper, 
some ivory chessmen, Indian pictures, 
and a gold watch. In short, there is 
scarcely an article of jewelry or orna- 
ment of value that has not been dis- 
carded by some well-wisher to the poor 
orphan, and forwarded to Mr. Mueller. 
In ninety-nine cases out of a hundred 
Mr. Mueller is ignorant of the real 
name of the donor. After meeting all 

as balances, £805, 6s, 5d on the school 
and mission fund; £11,384, 15s, 4Jd 
on the orphan fund ; and on the build- 
ing fund, £7,826, 3s, 2-Jd. — London 

For the Visitor. 


The Savior, during his incarna- 
tion here upon earth, practiced all 
the church ordinances of the chris- 
tian church : otherwise he would 
not be the " way" &c. There is not 
any thing belonging unto the 
church in this 19th century but 
what Christ and his disciples prac 
ticed. It might perhaps be said, 
they did not practice the Holy Sal- 
utation ; but there are very strong 
indications that they did practice it. 
The Savior accused Simon the Phar- 
isee for not giving him a kiss. Ju- 
das could not have used strategem- 
in kissing the Savior, if it bad not 
been a practice with them. The 
Holy Salutation is five times com- 
manded in the New Testament. 

Romans 16 : 16. Salute one an- 
other with an holy kiss. 

1 Cor. 16: 20. Greet ye one an- 
other with an holy kiss. 

2 Cor. 13 : 12. Greet one anoth- 
er with an holy kiss. 

1 Thess. 5: 26. Greet all the 
brethren with an holy kiss. 

1 Peter 5 : 14. Greet ye one an- 
other with a kiss of charity. 

This certainly makes it binding 
upon christians to observe it. Now 
the question arises, when, and how 
often must this holy commandment 
be observed? It may be said, it is 
not positively decided in the word : 
but there certainly is reasonable 
light in the word when it is to be 



observed. Paul Bays, "as many 6f 

you us have been baptized into 
Christ have put on Christ." Simi- 
lar 8 Tiptures might be produced to 
prove that baptism is the initiating 

ordinance into the church militant 
■ -pie-nth* the church first claims 
the person a member at baptism. 
Here then in the flowing stream 
two members for the first time meet 
together. Now the Holy Saluta 
tion can very consistently be ob 
served; therefore it then should be 
observed. Should he that adminis 
ters baptism consider it inexpedient 
then I deem it advisable that those 
of her own sex, awaiting her return 
from the water, should be instru 
mental in fulfilling this important 
command. Again, this command- 
ment is not written to individuals, 
but to the different branches of the 
church. At our communion meet- 
ings the church is convened, there- 
fore it is in duty bound to observe 
this commandment, as well as any 
other commandment. In the 13th 
chapter of John, 34th verse, we find 
the commandment of love very 
closely connected with feetwashing 
and the Lord's supper. The Holy 
Salutation is the strongest token of 
love that can be imagined. For 
illustration, we will consider that a 
number of children are enjoying 
themselves together- should their 
ve toward each other cause them 
kiss each other, this would be 
kely to attract the attention of 
hose present. And should this 
ken of love be repeated a few 
imes, those present would likely 
emark, see how they love each 
ther. Consequently the Holy Sal- 
tation is the strongest fulfillment 
f -■ A new commandment I give 
nto you that ye love one another." 

Therefore our communion season is 

one of the precise times that this 
commandment should be observed. 
You see, brethren, the order that 
we observe (which is the order of 
the brethren of old ) harmonizes 
with the light of divine revelation. 
When members meet in a business 
capacity, it does not seem to be so 
binding; but when we meet for re 
ligious purposes, our object should 
be to dc the commandments. 

There is a medium between two 
extremes which is always our safest 
course to pursue. Our good is not 
to be evil spoken of, and we are not 
to be ashamed of Jesus. Therefore 
when our brethren meet under va- 
rious circumstances, at home, or 
abroad, I will have to leave it to 
their candid discretion. " Blessed 
are they that do his command- 
ments." May the Lord help us to 
do so is the desire of your unworthy 

Adam Beelman. 

DilUburg, Pa. 

For the Visitor. 



While we admire a certain degree 
of modesty on the part of young 
preachers, yet there must be like- 
wise a sufficiency of self-reliance in 
every young minister in order for 
him to successfully prosecute his 
mission, and fill his office efficiently 
and profitably to the church. 

Every young speaker should in 
the very beginning of his labors in 
the ministry, try (under God) to 
be somewhat self-reliant, and not 
to depend on others to do that for 
him which he is able to do for him- 



self ( both in a spiritual and tempo- 
ral point of view ) without trying 
to be some one else be himself and 
not another. I often hear brethren 
say that if they had the gifts of 
such an one, they would not be so 
much discouraged, &c. By envying 
and trying to imitate others we will 
not only neglect to improve the 
gift that God has given us, but we 
will keep our gift unimproved, and 
will be borrowing from others. 

Much prayer and deep meditation 
is necessary to usefulness. Rely on 
God and yourselves. Study the 
word of God well, and try to have 
a well stored mind of useful knowl- 
edge and try to communicate it in 
that easy way and manner and nat 
ural gestures with which God has 
blessed us severally with. In short, 
try to be yourself and nobody else. 

As you cannot strengthen your 
own muscles and sinews by looking 
at the brawny smith pounding the 
hot iron on the anvil, no more can 
you train, strengthen, and develop 
your reasoning faculties by try ingto 
imitate your more able brethren in 
delivering their discourses. There- 
fore a certain degree of self-reliance 
is necessary. 

We are assured that whosoever 
shall give a cup of cold water to the 
needy, shall in no wise lose his re- 
ward. But the reward, let it be re- 
membered, will be in proportion to 
the effort which the gift may have 
cost, and the purity of the motives 
which actuated it. If the cup was 
at hand, the spring at the door, the re- 
cipient a person of consequence, and 
no effort or sacrifice required to per- 
form the act, the mere giving will 
make no impression on the moral 
nature of the giver and the prom- 
ised reward will be in a great meas- 

ure, if not entirely lost. But if the 
well be deep, the day sultry, your- 
self weary, your own inclinations or 
interests calling you elsewhere; and 
if, in addition to this, the little one 
who is asking the cup of cold water 
be not only little, but despised; if 
under these circumstances 3 ou let 
down the bucket to the very bot- 
tom, and sweating with the effort 
of drawing up the life giving bever 
age you hand it to the suffering one, 
then surely the reward will come 
quickly to your own soul. 

By such a ministration you will 
experience the pleasure which a 
good action performed from unself- 
ish motives alw T ays brings. The 
benevolent affections of your own 
heart will expand and you become 
qualified for a higher and nobler 
sphere, and greater enjoyment. Be 
assured then that a proper degree of 
self-reliance is essential to happiness 
in time and in eternity. 

Let me caution you, however, 
that we may go to extremes in this, 
as well as in other matters, and be- 
come arrogant or egotistic. And 
while I expect you to attain to the 
one, I warn you to shun the other. 
Self-reliance and modesty are ele- 
ments of a christian ; they are twin 
virtues, both growing on the samo 
stem, each adorning the other. 

And again ; if a }'Oung brother oil; 
even capacities and acquirement 
starts out assuming to bo nothing 
but what he really is, making n 
large pretensions, but endeavorin 
modestly to labor in his sphere anl 
calling, making no large pretei 
sions, a discriminating public ar 
the church will always give hi 
credit for all he deserves. 

Be self-reliant without being an« 
gant or egotistical : be modest will 



out becoming unduly compliant. 
Cultivate all the christian gnces as 
our elder brother Paul enumerates 
them. The more we cultivate all 
the christian graces as God gives us 
light, the more self reliant we will 
become to be. And let our christian 
motto be, Onward and upward — 
'« Holiness to the Lord." 

G. K. Baker. 
Altoona. Iowa. 

For the Visitor. 


" And I heard a voice from heaven 
saying unto me, write, blessed are the 
dead which die in the Lord, from hence 
forth, yea saith the spirit, they may 
rest from their labors and their work8 
do follow them/' Rev. 14: 13. 

These words are true of all genuine 
Christians who keep the commandments 
of God and the faith of Jesus. They 
who serve the Lord in all his appointed 
ways, through evil as well as good re- 
port, though troubled on every side, yet 
not distressed, persecuted, yet not for 
saken, cast down, yet not destroyed. Id 
death shall be said, rest from your la- 
bors your works shall follow you. Those 
who do not labor in the service of the 
Lord, shall not obtain rest. But a cer- 
tain fearful looking for of judgment, 
and fiery indignation which shall devour 
the adversary. Let us labor, therefore, 
to enter into that rest which remaineth 
for the people of God. Faithful and 
! true is he who has promised a cessation 
[from labor. All who labor in his vine 
kard shall finally rest, and that which 
|;they have labored for, shall follow them 
I — a most glorious reward — everlasting 

ife. For "he that soweth to the spirit 
shall of the spirit reap life everlasting." 

^or " God is not unrighteous to forget 

your labor and work of love which yc 
have shewed toward his name in that 
ye have uiiuistered to the saints. Our 
beneficence If forgotten on earth shall 
be remembered for us in heaven. Their 
care and toil shall end ; the voice of 
weeping shall never be heard ; death 
can not enter the City of God, nor sin, 
nor fear. The parting hour never comes. 
Families who meet in heaven, shall live 
together forever. Earth has no sorrows 
which heaven cannot heal. For the 
Lamb of God which is in the midst of 
the throne shall feed them, and shall 
lead them unto living fountains of wa- 
ters 'j and God shall wipe away all tears 
from their eyes. Eye hath not seen, 
ear hath not heard, what God has pre- 
pared for them that love him. 

" Blessed is the man that walketh 
not in the counsel of the wicked, nor 
standeth in the way of sinners, nor 
sitteth in the seat of the scornful. But 
his delight is in the law of the Lord, 
and in his law doeth he medidate day 
and night. An i he shall be like a tree 
planted by the rivers of water that 
bringeth forth his fruit 'in his season, 
his leaf also shall not whither, and 
whatsoever he does shall prosper. The 
ungodly are not so, but are like the 
chaff which the wind driveth away. 
Therefore the ungodly shall not stand 
in the judgment nor sinners in the con- 
gregation of the righteous. For the 
Lord knoweth the way of the righteous, 
but the way of the ungodly shall per- 
ish." The wicked are like the troubled 
sea when it cannot rest, whose waters 
cast up mire and dirt. There is no 
peace saith my God to the wicked. 

Sure as the truth shall last, 

To Zion shall be given, 

The brightest glories earth can yield, 

And brighter bliss of* heaven. 

Jacob Hilderbrand. 




"It is of small things that great life is made 

Little words, not eloquent speech- 
es nor sermons; little deeds, not 
miracles nor battles, nor one great 
act or mighty martyrdom, tnaUe up 
the true christian life. The little 
constant sunbeam, not the light 
ning; the waters of Siloah, "that 
go softly"' on their meek mission of 
refreshment; not the waters of the 
river "great and mighty," rushing 
down in torrent, noise, and force, 
are the true symbols of a holy life. 

The avoidance ot little evils, little 
sins, little inconsistencies, little 
weaknesses, little follies, little indis- 
cretions and imprudences, little foi- 
bles, indulgences of the flesh, little 
acts of indolence, of indecision, 
slovenliness, or cowardice, little 
equivocations or abberrations from 
high integrity, little bits of world 
liness and gayety, little indifferen- 
ces to the feelings or wishes of oth 
ere, little outbreaks of temper and 
crossness, or selfisness, or vanity; 
the avoidance of such things as 
these goes far to make up at least 
the negative beauty of a holy life. 

And then, attention to the little 
duties of the day and hour, in pub- 
lic transactions, or private dealings, 
or family arrangements; to the lit- 
tle words and tones, little benevo- 
lences, or forbearances, or tender- 
nesses; little self denials, self- 
restraints, and self thoughtfulness ; 
little plans of quiet kindness and 
thoughtful consideration for others; 
punctuality and method, and true 
aim in the ordering each day — these 
are the active developments of holy 
life, the rich and divine mosaics of 
which it is composed. 

What makes yon green hill so 

beautiful? Not the outstanding 
peak or stately elm, but the bright 
sward which closes its slopes, com- 
posed of innumerable blades of 
'grass. It is of small things that a 
great life is made up; and he who 
will acknowledge no life as great 
save that which is built up of great 
things, will find little in Bible char- 
acters to admire or copy. — Selected 

Astonishing Accuracy of the Bible. 

An astonishing feature of the 
word of God is, that notwithstand- 
ing the time at which its composi- 
tions were written, and the multi- 
tude of the topics to which it al- 
ludes, there is not one physical error, 
not one assertion or allusion dis- 
proved by the progress of modern 

None of those mistakes which the 
science of each succeeding age dis- 
covered in the books of the prece- 
ding; above all, none of those 
absurdities which modern astrono- 
my indicates in such great numbers 
in the writings of the ancients, in 
their philosophy, and even in the 
finest pages of the fathers of* the 
church, not one of those errors is to 
be found in any of our sacred books. 
Nothing there will ever contradict 
that which, after so many ages, the 
investigations of the learned would 
have been able to reveal to us on the 
state of our globe, or on that of the 

Peruse with care our Scriptures, 
from one end to the other, to find 
such spot; and whilst you apply 
yourself to this examination, re 

member that it is a book whicl 
speaks of everything, which de 
scribes nature, which recites if 



file 2 



creation, which tells us of the 
water, of the atmosphere, of the 

mountains, of the animals, and of 
the plants. It is a book which 
teaches us the first revolutions of 
the world, and which also foretells 
its last; it recounts them in the 
sublimest strains of poetry, and it 
chants them in the charms of glow 
ing song. 

It is a book which is full of orien 
tal raptures, elevation, variety, and 
boldness. It -is a book which speaks 
of the earth and things visible. It 
is a book which nearly fifty writers, 
of every degree of cultivation, of 
every condition, and living through 
the course of fifteen hundred years, 
have concurred to make. It is a 
book which was written in the 
center of Asia, in the sands of Ara- 
bia, and in the deserts of Judah, in 
the courts of the temple of the 
Jews, in the music schools of the 
prophets of Bethel and of Jericho, 
in the sumptuous palaces of Baby- 
lon, and the idolatrous banks of 
Chebar, and finally in the center of 
the western civilization, in the 
midst of the Jews and of their ig 
norance, in the midst of polytheism 
and its idols, as also in the bosom of 
pantheism and of its sad philosophy. 
It is a book whose first writer had 
been forty years a pupil of the ma- 
gicians of Egypt, in whose opinion 
the sun, the stars, and the elements, 
were endowed with intelligence, re- 
acted on the elements, and governed 
the world by a perpetual alluvium. 

It is a book whose first writer 
preceded, by more than nine hun- 
dred years, the most ancient philos- 
ophers of ancient Greece and Asia, 
the Zaiucses and the Pythagoras, 
the Zenophons and the Confuciuses. 
It is a book which carries its narra- 

tions even to the hierarchies oi 
angels, even to the most distant 
epoch of the future, and the glorious 
scenes of the la*st day. 

Well, search among its fifty au- 
thors, search among its sixty six 
books, its 1189 chapters, and its 
31,173 ver.-es; search for any one 
of thousand errors which the an- 
cients and the moderns committed; 
when they speak of the heavens, or 
of the earth, of their revolutions, 
of the elements, search, but you 
will find none. — Selected. 



The truth is undeniable that the soul, 
in its normal state, seeks for something 
higher than earth. It plumes its wings 
for immortality. Riches in any degree 
of abundance aDd variety do not neces 
sarily enrich the soul. They may be 
used, and should be, to give it power to 
move freely and righteously; but they 
often have the effect to fetter, to corrupt 
and degrade it. The uniform testimony 
of all who have tried them most fully 
is, that they cannot meet the soul's ne- 
cessity. They can no more feed the 
soul than mere husks the body. The 
reason is obvious. They are not fitted 
to this end. They can be employed as 
helps to furnish truth, the natural ali- 
ment of the soul. They can be made 
serviceable in advancing the best in- 
terests of humanity. But they can only 
minister as means, not directly, but in- 
directly, to the highest department of 
our nature. We can not rest in them. 
We cannot have safety in them. So it 
comes to pass most frequently that when 
men have inordinately sought affluence, 



and have obtained it, they have obtained ! 
with it bitter disappointment — often-' 
times extreme wretchedness. The soul 
18 not and will not be thus satisfied. In 
regard to it, all the sweat, the toil and 
the suffering for wealth are vain. There 
has been an entire failure to meet its' 
greatest, its most urgent need. What ! 
interpretation is to be put upon this? 
Is it not evident that the soul has in 
some way been cheated of its rights ? 
That it cries out from its very depths 
for something more? For that which 
hath lift? When having used all the 
various methods which wealth can furn- 
ish, with the hope of deriving some 
permanent satisfaction therefrom, it fails, 
and in disgust recoils up^n itself, or asks 
for something better and nobler, what 
is this but a strong preintimation of im- 
mortality ? It is an effect greatly to be 
desired, that where too much reliance 
upon worldly supports has existed, there 
should arise in the mind such a sense of 
the insufficiency of these as to lead it 
to look up and sigh for deliverance and 
the life to come. It is a grand reaction 
of our spiritual nature against the im- 
posing upon it of burdens it cannot en- 
dure. It is a most solemn and dignified 
protest of the soul itself against the 
effort to enslave to a degrading lust the 
energies that should ever act freely and 
heavenward. When it looks upon trea- 
sures accumulated by years of toil, and 
perhaps by questionable methods, and 
reflects upon its own destitution, its lack 
of light, of power to achieve great good, 
upon its solitude and wretchedness, it 
has been demonstrating to some extent 
its own worth, its immortality. In its 
moments of reflection, when all its toil- 
ings are reviewed in the light of reason 
and of conscience, in its tentative efforts 
to reach out for that which is superior 
to and beyond worldly employments, it 
impressively declares that it hath found 

no resting-place here. It utters its de- 
sires for a home beyond the vanities, the 
corruptions, and the decays of earth. 

Ye, then, that are full of unrest, and 
discontent with the perishable, consider 
that through faith in Jesus ye may have 
redemption, and a seraph's wing, a ser- 
aph's ken, a seraph's power, a seraph's 
love, a seraph's glory. Jesus has thrown 
wide open the gates to a blissful immor- 
tality. He floods the world with the 
outstreaming light. He has bridged 
heaven and earth, and all who will may 
pass on His name to the possession of 
His unsearchable riches. No Argosy 
that ever sailed the Indian Ocean, bear- 
ing right onward with wide-spread and 
gilded wing^ to its far distant heaven, 
carried wealth at all comparable to that 
wherewith Jesus, the Creator of all 
things, offers to endow you, and to send 
you forward to the light, the purity and 
the beatitudes of His heavenly kingdom. 
You would await with feverish anxiety 
the appearance of the bark laden with 
your earthly hopes. You would almost 
worship the light, that should first re- 
veal her to your intense gaze; and much 
more should you hail the coming of the 
King of heaven to make you an heir of 
its boundless glories and unending 
blessedness with the outbursting joy of 
a freed and jubilant spirit. What price 
can you set upon the soul which God 
hath stamped with the broad seal of im- 
mortality, and to redeem which Jesus 
died? — The Christian Union. 

A Favorable Notice of our Brother- 

The following notice of our Fraterni- 
ty is given in the Record of Christian 
Work, a publication of the Young Men's 
Christian Association, published in Phi- 
ladelphia. Through a want of a better 



knowledge of our practices, the writer 
confounds our lovefeasts with our An- 
nual Meeting. It is the latter that is 
atteuded by delegates, and not the 

•''The Puukards in this country date 
luck to 1720, when a small colony set- 
tled in Germantown, near this city. They 
believe in the doctrine of the Trinity, 
the inspiration of the Scriptures, and 
the evangelical view of the Atonement. 
Their distinguishing tenets are triune 
immersion, and the ordinance of feet- 
washing. They will not bear arms or 
appeal to civil courts in matters of dis 
pute. Their preachers are chosan by 
lot, and receive no pay for their services. 
Not a few of them hold to the final re- 
storation of all mankind. They keep 
no church records, so that their exact 
membership is unknown. They probably 
represent a population of 150,000. They 
are especially strong in the interior of 
this State, where they are known for 
their simplicity of manners and correct 
deportment. Their annual meetings, or 
" Liebesmahle," are attended by dele- 
gates from all parts of the United 


First, to escape trouble by running 
away from duty. Jonah once made the 
experiment; but soon found himself 
where all his imitators will in the end 
find themselves. Therefore, manfully 
meet and overcome the difficulties and 
trials to which the post assigned you by 
God's providence exposes you. 

Second, to become a Christian of 
strength and maturity without under- 
going severe trials. What fire is to 
gold, that is affliction to the believer. 
It burns up the dross, and makes the 
gold shine forth with unalloyed lustre. 

Third, to form an independent char- 
acter except when thrown upon their 
own resources The oak in the middle 
of the forest, which is surrounded on 
every side by trees that shelter and 
shade it, runs up tall and sickly; put it 
away from its protectors, and the. first 
blast will overturn it. 

But the same tree, growiug in the 
open field, where it is continually beat 
upon by the tempest, becomes its own 
protector. So the man who is compelled 
to rely on his own resources forms an 
independence of character to which he 
could not otherwise have attained. 

Fourth, to be a growing man when 
you look to your post for influence, in- 
stead of bringing influence to your post. 
Therefore, prefer rather to climb up hill 
with difficulty, than to roll down with 
inglorious ease. 


This gathering of brethren from 
the different parts of the brother- 
hood, as is common on such occa- 
sions, was large. It was held in one 
of our new states, that of Iowa, in 
which such a meeting was never be- 
fore held. This is the first time our 
great tent, commonly an appendage 
of the meeting, was ever carried 
west of the Mississippi river. This 
is suggestive. The beautiful pro- 
phecy of Isaiah presents itself to the 
mind, awakening gratitude to God 
for his blessing upon the gospel of 
the kingdom, in making it success- 
ful in winning souls to Christ. " En- 
large the place of thy tent, and let 
them stretch forth the curtains of 
thine habitations : spare not, lengthen 
thy cords, and strengthen thy stakes; 
for thou shalt break forth on the 
right hand and on the left; and the 



Beed shall inherit the Gentiles, and ; 
make the desolate cities to be in-: 
habited." Oh. 54: 2, 3. 

Since the time our persecuted 
brethren landed at Philadelphia, the 
''place of our tent" has indeed been [ 
'•enlarged." The brotherhood hasj 
extended to the north and to the 
south, to the east and to the west 
And if our growth has not been as 
rapid, or if we have not carried our 
conquests as far as would be desir- ; 
able, still considerable has been ac- 
complished, and this should be an 
encouragement for furthet effort. 
And what has been gained, has not 
been gained without labor, sacrifice 
and suffering. These are all still 
?pary, in accomplishing the work j 
of the Lord. 

Our ancient brethren did much,; 
bat they left much for us to do.' 
Respect for their memories, fidelity' 
to our principles, and faithfulness to' 
our Lord, powerfully appeal to usi 
to labor with untiring energy to! 
gather into the church, and through 
the church into heaven, the souls 
for whom Christ died. Warm at- 
tachment to the church is a com- 
mendable trait in the Christian 
character. A desire to attend our 
Annual Councils, at which our breth- 
ren meet to labor for the peace and 
purity of the church, is an indica- 
tion of such an attachment. 

The different parts of the brother- 
hood were pretty fairly represented 
in the Meeting in Iowa. The occa- 
sion afforded Christian friends who 
had 'been long separated from one 
another, an opportunity of meeting 
again, and of renewing their ac- 
quaintance and friendship, and many 
availed themselves of the opportuni- 
ty. It was a pleasant season, and 
we cannot but think that the Chris- 

tian hearts present were drawn 
closer together, and made to beat 
more in harmony with the great 
heart of Jesus which was not only 
ready at all times to shed a tear of 
sympathy with the suffering, but 
was also ready to pour out its last 
drop of blood for the guilty. 

The brethren in Black Hawk Co., 
Iowa, with whom the meeting was 
held extended to their brethren from 
a distance a hearty welcome. Every 
thing was done that could be done 
to make their guests comfortable. 
A considerable number of brethren 
live near the place of meeting, thus 
affording accomodations for a large 
number of persons. 

The brethren where the meeting 
was held have a large meeting-house, 
with a basement story. To the 
house was attached a large tent. 
These aftorded good facilities for the 
council and also for the boarding. 
The order throughout the meeting 
was very good. The place of meet- 
ing was in a large prairie. And had 
the weather been very warm, the 
heat would have been oppressive. 
But after Sunday, the weather turn- 
ed cool, and it continued very pleas- 
ant while the meeting lasted. There 
had been a rain just before the time 
of the meeting, and there was no 
annoyance from dust. Every thing 
in the outer world around was con- 
ducive to our comtort. 

In the public council, there was 
much unanimity of sentiment, and 
still more good feeling manifested. 
But little occurred to wound the 
feelings of any. The principles we 
profess, many of the practices which 
we observe, and the namo brethren, 
which we prefer applied to our fra- 
ternity, should exert a constraining 
influence upon us, and prevent us 



from using- hard words or offensive 
language when discussing subjects 
upon which a difference of sentiment 
obtains. More watchfulness in this 
direction would be crowned with 
blessings to the brethren, and honor 
to the cause of truth which we claim 
to be defending. 

There w r ere subjects before the 
Council which had been before pre- 
vious Councils, and upon which 
brethren are known to differ in senti- 
ment. More or less regard was 
shown by brethren that differ, to 
each other's judgment and senti 
ment. This should be so, and where 
the gospel exerts an influence, it will 
be so. Upon the doctrines and or- 
dinances of the gospel, or what may 
justly be termed the faith of the 
gospel, there is a remarkable unan- 
imity of sentiment among us. And 
it is necessary that it should be so 
in the church of Christ, and were it 
otherwise, there would be a serious 
fault among us. But upon points 
incidentally alluded to in the Scrip- 
tures, or of an inferential character, 
a difference of opinion will be likely 
to obtain. And when humble, faith- 
ful, and intelligent brethren differ in 
their judgments upon a subject of 
the character just referred to — a 
suhject upon which we have no 
"thus saith the Lord" to settle its 
moral character, great forbearance 
and charity should be exercised one 
toward another, as those on the one 
side are as likely to be eorrect as 
those on the other. And when in- 
vestigating things even of this char- 
acter, we should be very candid, sin- 
cere, and prayerful, that we may be 
as much alike as possible in all 

The brethren sometimes feel dis- 
appointed when they read the Min- 

utes of our Annual Meeting that 
the decisions are not more positive 
and satisfactory. The brethren on 
whom the labor principally devolves, 
would gladly make the decisions 
more positive if they had sufficient 
authority to do so; they would also 
make them satisfactory to all if they 
could do so. But the brethren should 
remember that there are different 
and conflicting opinions to bo met, 
and that the decisions that are 
satisfactory to some, would not be 
satisfactory to others. The brethren 
therefore endeavor to give the safest 
advice, and that which will, upon 
the whole, agree best with the spirit 
of the gospel. We refer to subjects 
upon which we have no positive and 
plain scriptural testimony. We are 
to guard on the one hand against 
doing any thing to offend one of the 
little ones that believe in Jesus, and 
on the other, against lowering the 
standard of gospel holiness or of 
rendering less distinct the dividing 
line which separates the church from 
the world.- Hence there is great 
responsibility resting upon our An- 
nual Council, and its decisions should 
be cautiously and judiciously given. 
And when thus given, they should 
be kindly received by the churches 
as the best that could be given un- 
der the circumstances attending the 

We are happy to believe that our 
Meeting with the brethren at Wa- 
terloo, Iowa, gave general satisfac- 
tion, to at least those that were pre- 
sent, and we hope its proceedings 
will give satisfaction also to the ge- 
neral brotherhood. And it will, no 
doubt, be remembered with interest 
by many that attended it. 

Many of our brethren for the first 
time saw the prairie land of the 



west, and we presume the impression 
was favorable. The settlement of 
the brethren in which the Meeting- 
was held is a very good one, and for 
so new a country, much improved. 
In rapidity of improvement and 
settlement, few states have surpassed 
Iowa. The people seemed friendly, 
and listened with apparent attention 
and interest to the services of the 

The Meeting was held four miles 

gthe <JamtIg (Cirrlc. 

The Conversation of Parents. 
Parents, especially mothers, should 
be guarded in their conversation before 
their children. They are generally par- 
ticular in regard to the company they 
keep, for the reason that they know well 
from every day's observation the perni- 
cious and corrupting influence of vicious 
companions and bad examples. In this 

from Waterloo, the county seat of respect they seem to realize, fully, the 

Blackhawk county. The town is 
on Cedar river, a beautiful stream 
of water. The town although new, 
has a number of very good buildings, 
is improving very fast, and promises 
to become a place of considerable 

After enjoying the hospitality of 
a number of our friends in Water- 
loo, at an early hour in the evening, 
we repaired to the station, where 
there was a number of cars in readi 
ness to receive the delegation. As 
the train did not leave until 10? 
o'clock, we had to wait some time, 
and this time was improved, at least 
in our coach, by singing, much ap- 
parently to the edification of many. 
And not only so, but a beloved 
brother, prompted by a very com- 
mendable spirit, suggested the pro- 
priety of a season of prayer. Prayer 
was then offered, and we were all 
commended to our heavenly Father's 
care and protection while on our is believed by many that these sensa- 
homeward journey. We fondly trust Itions may remain latent for a time, per- 
that that care and protection were 'haps during life; but at death, when 
shared by all, as we know it was by the mind is freed from the body, then 
some, and that our beloved brethren all the impressions made upon it will 
and sister reached their homes in become active, and the whole experience 
safety, with their hearts warmed of one's life become manifest in con- 
afresh with Christian love, and de- sciousness, and thus every idle word and 
dicated anew to the holy service of thought, as well as those acquired from 
God. J. Q. 'reading as conversation, will be recorded 

truth of the adage, u Tell me the com- 
pany you keep and I will tell you who 
you are." The corrupting influence of 
vicious companions arises as much, if 
not more, from their improper conversa- 
tion as from their examples. In this 
respect, that is, of conversation, books 
may be regarded as companions, and the 
Spanish adage, "Tell me the books you 
read and I will tell you who you are," 
is equally true as the other. Mothers 
should be particularly watchful of the 
books their children read. They are 
silent companions, introduced into the 
home circle; read, perhaps, in secret. 
The influence which they have upon the 
mind of the child is generally a perma- 
nent one; shaping the course of its 
thoughts, and giving bent to its morals 
and intellectual taste. It is a question 
whether or not all the impressions or 
sensations, made upon the mind from 
reading, conversation, or from any other 
source, are permanent and lasting It 



on the tablets of our minds, and will j 
finally be brought into judgraeut against J 
us. This idea is strengthened from an ; 
incident related of a young woman in j 
Germany, of some twenty-five years of ( 
age, who had never been taught to read 
or write. This young woman was seized j 
with a brain fever, during which she 
continued, incessantly, talking Greek, 
Latin and Hebrew, in very pompous 
tones and distinct enunciation. The 
case attracted the attention of a young 
physician, who, with the assistance of 
several eminent physiologists, examined 
her case. Shefts full of her ravings 
were written down, from her own mouth, 
and were found to consist of sentences, 
coherent and intelligible, with little or 
no connection with each other. A small 
portion only of the Hebrew could be 
traced to the Bible. The remainder ap- 
peared to be in the Rabbinical dialect 
No solution of the case could be ob_ 
tained in the town where she had resided 
for several years. The young physician, 
however, continuing his inquiries, at 
length succeeded in discovering the 
place where her parents had lived, but 
they were dead, but learned from an 
uncle, still living, that his patient had 
been charitably taken in by an old Pro- 
testant minister at nine years of age, 
and had remained with him some years, 
even until his death. From a niece of 
this good minister, his housekeeper, he 
learned that it was his custom for years 
to walk up and down a passageway of! 
his house, into which the kitchen door j 
opened, and read to himself with a loud j 
voice out of his favorite books. From j 
these the young physician succeeded in 
identifying so many passages with those 
taken down at the young woman's bed- 
side, that no doubt could remain in any 
rational mind in regard to the true ori- 
gin of the impressions made on her 

This case furnishes a striking instance 
of the relics of sensation remaining for 
an indefinite time, in a latent state, in 
the very same orcter in which they were 
originally impressed upon it. " And we 
cannot rationally suppose," says an em- 
inent English philosopher, "that the 
feverish state of the brain acted in any 
other way than as a stimulus, and that 
this fact contributes to make it even 
probable that all thoughts are, in them- 
selves, imperishable, and that if the in- 
telligent faculties should be rendered 
more comprehensive, it would only re- 
quire a different and apportioned organ- 
ization, the body celestial instead of the 
body terrestrial, to bring before every 
human soul the collective experience of 
its whole past existence." And he adds 
"That this is perhaps the dread book of 
judgment, in whose mysterious hiero- 
glyphics every idle word is recorded," 
and "every idle word that men shall 
speak they shall give an account thereof 
in the day of judgment." This is the 
language of our Savior, and its truth 
none can gain say. In view of these 
facts it Jbecomes the duty of parents, 
especially of mothers, who have almost 
exclusively the early training of their 
children, to be guarded in their conver- 
sation, to have it such as becometh the 
gospel of Christ; to teach their child- 
ren to be upright and chaste in their 
conversation j to have it such as is the 
conversation in heaven, whence they are 
looking, and for whidh they are training 
their children. 

Christ says that every idle word shall 
be brought into judgment, and the 
apostle Paul exhorted Timothy to be an 
example of the believers in his conver- 
sation, and, in -his epistle to the Corin- 
thians, rejoiced that in simplicity and 
godly sincerity, not with fleshly wisdom 
but by the grace of God they had their 
conversation in the world. What is 
true of conversation, is equally so of 
books and other reading matter. — The 
Mother s Magazine. 




We are always excessive when we sa- 
crifice the higher beauty to obtain the 
lower one. A woman who would sacri- 
fice domestic affection, conscience, self 
respect, honor, to love of dress, we all 
agree, loves dress too much. She loses 
the higher beauty of womanhood for 
the lower beauty of gems and flowers 
and colors. A girl who sacrifices to 
dress all her time, all her strength, all 
her money, to the neglect of the culti- 
vation of her mind and L§art, and to 
the neglect of the claims of others on 
helpfulness, is sacrificing the higher to 
the lower beauty. Her fault is not the 
love of beauty, but loving the wrong 
aud inferior kind. # In fine, girls, you 
ma y tr y yourselves by this standard: 
You love dress too much when you care 
more for your outward adornings than 
for your inward disposition; when it 
afflicts y3u more to have torn your dress 
than to have lost your temper; when 
you are more troubled by an ill-fitting 
gown than by a neglected duty; when 
you are less concerned at having made 
an unjust comment, or spread a« scanda- 
lous report, than at having worn a passe 
bonnet; when you are less troubled at 
the thought of being at the last great 
feast without the wedding. garment, than 
at being found at the party to-night in 
the fashion of last year. No Christian 
woman, as I view it, ought to give such 
attention to her cftess as to allow it to 
take up all of three very important 
things — namely, all her time, all her 
strength, all her money. Whoever does 
this, lives not the life of a Christian, 
'but that of a Pagan; worships not at 
the Christian's altar of our Lord Jesus, 
but at the shrine of the lower Venus of 
Corinth and Rome. — Arthur s Home 


Girls learn from such books to think 
coarsely and boldly about lovers and 
marrying; their early modesty is effaced 
by the craving for admiration; their 
warm affections are silenced by the de- 
sire for selfish triumph; they lose the 
fresh and honest feelings of youth while 
they are yet scarcely developed; they 
pass with sad rapidity from their early 
visions of Tancred and Orlando to no- 
tions of good connections, establish- 
ments, excelleut matches, &c ; and yet 
they think, and their mammas think that 
they are only advancing in "prudence" 
and knowledge of the world — that bad, 
contaminating knowledge of the world, 
which I sometimes imagiue must have 
been the very apple that Eve plucked 
from the forbidden tree. Alas, when 
once tasted, the garden of life is an in- 
nocent and happy Paradise no more. — 

gouth's department. 


" James, my son, you are wasting 
your time playing with that kitten, 
when you ought to be studying your 
lesson. You will get a bad ma-k if 
you do not study," said Mrs. Mason to 
her son. 

"I do not care," replied the boy, as 
he continued to amuse himself with the 
gambols of Spot, his pretty little kitten. 

"But you ought to care, my dear/' 
rejoined the lady with a sigh. "You 
will grow up an ignorant, poodfor-no- 
thing man, if you do not make good use 
of your opportunities " 

"I do not care," said James, as he 
raced into the yard after his amusing 

"I do not care will be the ruin of 

that child," said Mrs. Mason to bersi IS 
"I must teach him a lesson that he will 
not easily forget." 

Guided by this purpose, the lady 
made no provisions for dinner. When 
noon arrived, her idle boy rushed into 
the house, as usual, shouting — 

"Mother, I want iny dinner!" 

" [ do not care," replied Mrs. Mason 
very calmly, working on with her needle, 
without looking up. 

" I am very hungry', mother," re- 
joined the boy. 

" I do not care," repeated Mrs. Ma- 

James was puzzled. His mother had 
never so treated him before. Her words 
were strange words for her to use, and 
her manner was so col J that he could 
not understand what it all meant. He 
was silent awhile, and then he spoke 
again : 

"Mother, I want something to eat " 

"I do not care," was the cool reply. 

"But recess will soon be over, mother, 
and I shall starve if I do not get some 
dinner," urged James. 

u I do not care." 

This was too much for the boy to 
endure. He burst into tears. His 
mother seeing him fairly subdued, laid 
down her work, and calling him to her 
side, stroked his hair very gently, and 
said : 

" My son, I want to make you feel 
the folly and sin of the habit you have 
of sajiug 'I do not care/ Suppose I 
did not really care for you, what would 
you do for dinner, for clothing, for a 
nice home, for education? You now 
See that I must either care for you, or 
you must suffer very seriously. And if 
you must suffer through my lack of 
car- for you, do you noc think you will 
also suffer if you do not care for your- 
self? And do you not see that 1 must. 
aufJVr too, if you do not care for my 


'wishes? I hope, therefore, you wil 
cease saying ' 1 do not care,' and learn 
to be a thoughtful boy, caring for my 
wishes and your own duties." 

James has 'never looked on his evil 
habit in this light before. He promised 
to do better, and, after receiving a piece 
of pie, went off to school a wiser if not 
a better boy. — S. S. Advocate. 


The New English and German 
Hymn Book. Owing to the delay in 
printing the new English and German 
Hymn Book, and being anxious to have 
it completed, the work in the biudery 
was hurried, and owing to this or some 
other cause, there was a serious error 
committed to the injury of a number of 
our honk*. There being another Hymn 
Book bound in the same bindery, the 
sheets of the two books got mixed. A 
n umbei of books sold at the Annual 
Meeting was discovered to be defective 
and they were returned immediately 
and replaced with perfect ones. It is 
likely that others will be found to be 
defective, and wherever this is the case, 
we desire to be informed, and we will 
send a good book to all that have re- 
ceived imperfect ones. All who have 
imperfect ones will keep them, until we 
direct them how to dispose of them. 
We will, without any cost to the per- 
sons who have received the imperfect 
books, supply their place with good 
ones. We are very sorry that the error 
occurred, anl will, with pleasure, ex- 
change the book where it is defective. 
The loss will not be ours, and we are 
anxious that all our friends who have 
procured books should have perfect oaes, 
and we say again, inform us without 
failure where an imperfect book is dis- 
covered, and we will send a good one 
and direct what to do with the imper- 



feet one. Inform us whether the book 
is single or double, and what is the style 
of binding. 


(Selected for the Visitor.) 


Shall we know them, those friends so dear, 
Who have gone away from our fond love here? 
Who have wandered doA\n to death's shadowy 

And gone off with the boatman, cold and pale 
While we still wait on life's desolate shore, 
And know they'll come back to us, never 


We followed them down to death's riverside' 
And wept while they watched for the coming 

And oh! how we strove with a loving hand 
To keep them back from the unknown land ; 
But the summons came from the far offshore' 
And they went from our presence, forever 


And our mourning hearts cry out in their pain 
The affections of earth, are they all in vain? 
Is the joy of loving forever o'er, 
Shall we know those dear ones, O, never 

Will those sweet, fond ties by death's hand 

Be lost 'mid the boundless joys of heaven ? 

When the voice of faith, which is born of love. 
Bids us lift our thoughts to that home above 
Where those dear lost ones, we have bid fare. 

With the saints of light, how happily dwell. 
And when we have entered those mansions 

We shall know them again and love them 


The forms we have loved may be changed to 

Their robes may be changed to glory bright. 
But their loving spirits, so true on earth, 
Though changed by a purer, heavenly birth . 
With love and affection will always glow, 
The same as when dwelling with us below. 

And when our own spirits, from 9in set free 

Go forth in the dawn of eternity, 

When we lay down our burden of "Earthly 

And go out in the light of "Immortal Life" ; 
Those dear lost ones we again shall see. 
And, O, how sweet will the meeting be. 

When they come with joy, our souls to greet. 
And we bow down at the Savior's feet, 
Those sweet, fond ties, which death has riven, 
Shall be joined by the golden chains of 

Oh ! yes, in those mansions pure and fair, 
We shall know them again and love them 


Amelia C Nofziger. 


Traveller on the path that leads 

Up to the home on high, 
Press on, press on, and murmur not 

Though sorrow cloud the sky ; 
Oh, put thy trust in God above, 

What e'er thy lot may be, 
For on this earthly pilgrimage 

The Lord hath need of thee. 

Soldier in gospel armor clad, 

Follow thy risen Lord, 
Unfurl the banner of the cross, 

Unsheath the Spirit's sword; 
There's many a foe to be subdued 

Ere thou thy rest shalt see, 
There's many a battle to be won, 

The Lord bath need of thee. 

Laborer within the Master's field, 

Toiling midst living souls, 
Strive on, though darkly all around 

The tide of evil rolls. 
Strive on and preach to every man 

Grace and saltation free, 
For in the cause of heavenly truth, 

The Lord hath need of thee. 

Mourner for those who long have gone 

Unto the promised rest, 
Oh, cast thy woes away, and lean 

On thy Redeemer's breast. 
In time to come, in joy and peace, 

Thy loved one thou shalt see, 
But for a while upon the earth 

The Lord hath need of thee. 



Sufferer upon the bed of pnin, 

Counting fcbe weary hour, 
Look up ; the sun shall smile again, 

Though dark the storm may lo.wer. 
God sees thy troubles, knows thy grief, 

He'll cause them all to flee; 
Be patient still, be faithful still, 

The Lord hath need of thee. 

Christian brother, Christian friend, 

On life's tempestuous way, 
"Work thou for Jesus Christ the Lord 

While it is called to-day. 
Pray on, hope on, and through the bliss 

Of heaven's eternity, 
Thou shalt for ever be with Him, 

Who now hath need of thee. 


Make haste, man, to live, 

For thou so soon must die; 
Time hurries past thee like the breeze : 

How swift its moments fly. 
Make haste, man, to live ! 

Make haste, man, to do 

Whatever must be done; 
Thou hast no time to lose in sloth, 

Thy day will soon be gone. 
Make haste, man, to live ! 

To breathe, and wake, and sleep, 

To smile, to sigh, to grieve 
To move in idleness through earth, 

This, this is aot to live ! 

Make haste, man, to live ! 

The useful, not the great ; 

The thing that never dies, 
The silent toil that is not lost, 

Set these before thine eyes. 
Make haste, man, to live! 

Make haste, man, to live, 

Thy time is almost o'er; 
sleep not, dream not, but arise, 
The Judge is at the door. 
Make haste, man, to live ! 



Died in the Covington congregation, Miami 
Co., 0., M.iy 19th. 1370, LEE S. MOWRY, =on 
of br. and sister Mowry, aged 3 years, 1 mouth 
and 12 days. 

It is an afflic'ion to be bereaved of our little 
children, but there are consoling reflections 
connected with such bereave nents that Chris- 
tian parents will not fail to avail themselves of. 


Died in the bounds of the Nettle Creek church* 
Wayne County, Indiana, on the 3rd day of No- 
vember 1869", brother SEBASTIAN NEFF, 
aged*71 years, 11 months and 17 days. Brother 
Sebastian was an exemplary member of the 
Church for many years and for the last eight or 
nine years suffered much bodily affliction from 
a complication of diseases, all of which he bore 
with Christian fortitude and resignation, and 
while the old 3ister, his surviving widow and 
their children mourn his departure they feel 
that their loss is his eternal gain. Funeral dis- 
course by Daniel Bowman and Jacob Rife, from 
Job 14: 14. 

Also, in the same neighborhood, on the 4th 
day of November 1869, ELIZABETH McCOY, 
wife of Morgan McCoy and daughter of brother 
and sister Neff, aged 48 years. Funeral dis- 
course by br. Jacob Rife. 

David Bowman. 

Died of dropsy, in connection with old age 
June 13th 1870, in Perry county, Lower 
Cumberland district, Pa., br. DAVID POOL, 
aged 76 years, 9 months and 12 days, leaving a 
widow and four daughters under the cloud of 
bereavement. The good Lord blessed the wi- 
dowed sister with health and ability that the 
could attend very affectionately to her dear 
husband during his illness &c. The neighbor- 
hood has lost one of its respected citizens and 
the church a minister whom she chose 21 years 
ago as a herald upon the walls of Zion. Reli- 
gious exercises by the brethren. Text: "I have 
fought a good fight," <fec. 

Adam Beelman. 

Died in the Sandy Creek congregation, Alle- 
ghany county, Maryland, June 4th, WILLIAM 
FIKE, aged 35 years, 10 months and 13 days. 
He bad sent for brother Jacob M. Thomas and 
the writer to receive him into the church, and 
he was conveyed to the water on a spring wagon 
with a bed on it, where he was baptized and 
then taken back to his house. This was on the 
22nd of April. On the 7th of May we had a 
private Lovefeast at his house according to his 
desire, which seemed to revive him very much. 
He had been sick for a year or more, with 
Chronic Inflammation of the Bronchial tubes. 
He ate nothing for 8 or 10 days, then fell asleep 
in Jesus. He selected Prov. 14: 32, latter clause. 
"But the righteous hath hope in his death," for 
his funeral discourse; also the 665th hymn. — 
The deceased leaves a widow and three children 
to mourn their loss, which we trust is his great 
gain. Funeral services by Eld. Jacob M. Tho- 
mas and the writer. 

Also in Sandy Creek church, Fayette Co., Pa., 
May 10th, sister SARAH SICKLE, wife of 
William Side, and daughter of Solomon Work- 
man, a deacon in the church, aged 34 years aad 
5 days. She was subject to Hysterics. The 
last attack she told her husband that she was 
going to leave him and that she was glad that 
the time had arrived. Funeral services by Eld. 
Jacob M. Thomas and the writer from lsa. 38 : 
1, latter clause: "Thus saith the Lord, set thine 
house in order, for thou shalt die and not live." 
Jacob Beeghly. 



Departed this life April 2"rd, 1870, in the i 
Lower Cumberland Church, Ph., our old Ger- 
GER, aged 78 years, 8 months and 2 days. Fu- 
neral service from 2 Cor. 5 : 1 and 2. 

M. M. 

Died in the Back Creek district, Franklin Co., I 
Pa., May 13th, Elder DAVID BRANDT, aged ■ 
71 years and 14 days. He suffered much for; 
about two years from the effect of Paralysis, but 
bore his afflictions with patience, till God saw 
fit to end his suffering, by taking bis spirit 
home to him who gave it. On the loth he was 
followed to the grave by a very large concourse 
of relations and friends. Funeral occasion im- 
proved by brethren Henry Koontz and John 
Zook, from Numbers 23rd chapter, latter clause 
of the 10th verse. 

Adam Pheil. 

Died in the Monticello church, Whito Co.» j 
Ind., April 5th, after an iliness of five weeks, ! 
with Lung Fever, our much esteemed and be- I 
loved brother SOLOMON FURRY, aged 12 
days less than 64 years. Brother Solomon served 
in the capacity of a deacon for about 14 years : 
— about II years in the Bachelor Run church, 
where he was chosen to that office, and the re- 
mainder of bis days in the Monticello congre- 
gation. In him we have lost a faithful laborer, 
and a good counsellor and dear brother; but 
feel that our loss is his eternal gain. Funeral 
services by the brethren of the Monticello con- 
gregation, from 2 Tim. 4 : 7, 8. 

In the same congregation, near Burnettville. 
our esteemed sister SUSAN A MICK, wife of 
our beloved brother and c (-laborer, Joseph 
Amick, on the 13th of May, being about the 
time of confinement. She complained some on 
the evening of the 11th, but went to bed as 
usual, when, some time in the night, brother 
Joseph hearing a noise to waken him, he ran to 
her bed, found her lying on the floor having a 
spasm; and from that time till she expired her 
sufferings were great. A physician was imme- 
diately sent for, and about an hour before she 
died she was delivered of her babe, though 
dead, and both mother and child lay in one cof- 
fin, the most affectiog and solemn scene we ever 
witnessed. Her remains were followed to the 
Burnettsville graveyard, by the largest con- 
course of sympathizing friends and neighbors 
we have seen since living in the coun y, on 
such an occasion, giving evidence of the respect 
they had for our dear sister. In her, our brother 
has lost an amiable side-companion — one that 
was able and always willing an I r ady to t;ive 
counsel and advice — the church, one of her 
worthiest and most useful members— and the 
poor, a friend who uever turned the needy emp- 
ty away; but we feel that we need not sorrow 
as those that have no hope, and that our loss is 
her eternal gain. Funeral occasion improved 
by the brethren, from Revelations 22 : 14. 

I. S. Snowberger. 

Died in Masontowu, Fayette Co,, Pa., of para- 
lysis, JACOB WALTERS, aged 90 years, 2 
months and 20 days. Mr. Walters became ripe 
in years for the grave — a good citizen, kind and 
very generous, but never attached himself to 
the Lord's people. Funeral discourse from the 
38lh Psalm 15th v. by the writer 

Joseph I. Cover. 

Died in Timberville, Rockingham County, 
Va.. May 31st, 1870, Sister ELISABETH ZIG- 
LER, aged 80 years. 9 months and 25 days. 
The occasion was improved by the brethren from 
1 Cor. 15: 55 and 56, in presence of a large 
concourse of people. The deceased was a na- 
tural sister of the late Eld. John Kline. She 
hid a large family of 13 children of whom there 
are II living and 2 dead, and 72 grand children 
of which 38 are liv ng and 34 dead, and 16 
great grand children. 

John Zigler. 
(Co ; panion and Pilgrim please copy ) 

Died in Waterloo, Iowa, April 23rd, JOHN J. 
BOYER. (son-in-law of brother John and Bar 
Speicher, ) aged 35 years. Disease, consumption. 
Left without any preparations for that solemn 

Martin Bueghly. 

Died in the Grasshopper Valley congregation' 
Kansas, April llth, ALBERT ELMER, son of 
brother Reuben and sister Lydia MICHAEL. 

[aged 1 month and 8 days. Disease, lung fever. 
Funeral attended by brother Christian Hollar, 

| from John 5 : 25. 

Died May the 4th, at the residence of his son t 
■ in-law. in the Middle Creek branch, Somerse 

Co., Pa., brother JACOB GOOD, aged S2 years- 
ill months and 6 days. His remains were 
1 brought to his old home in the Berlin branch. 
i where he had been a consistent member and 
1 faithful deacon for many years, and was buried 

in the presence of a large concourse of people. 

Funeral discourse on Rev. 14: 13. 
. Ephraim Cober. 

Died in the Elklick branch, Somerset Co., Pa., 
May 13th, sister ELISABETH LIVEN -JOOD 
! (consort of brother Jacob Livengood), aged 6 > 
years, 5 months and 16 days. The subject of 
i this notice retired to her bed in usual health, on 
'< the evening of the 12th, after having comrleted 
: her work of cleaning up a new dwelling house, 
into which they intended to mo- e in shortly. 
i About midnight she arose; the brother asked 
her how she felt, (wishing to know, I presume, 
| whether she was sick;) she answered that she 
felt well. In the morning of that same niirht, 
he arose to ki idle the fire, and after this went 
to the bed to awakeu his companion, w en he 
i found that she was dead, and that his feeble 
i voice could not enter the ears of heT whom he 
; loved. This circumstance calls us to watchful- 
ness. Her Funeial was attended by a large 
concourse of people. The occasion was im- 
proved from Matt. 34 : 42. 
v C. G. Lint. 

Died in Washington County, Iowa, May 21st, Died in North Coventry, Chester Co. Pa at 

sister JULIA ANN ETTER, wife of brother Ja- *» e reS i? e "°° T ° T f ^ 1> 5ra ,?'* Ap " l * 8th ' ^ M ' 

cob Etter,ag>d 31 years. 8 months and 1 1 riavs. HENRY HOLLOA BUSH, aged 23 years. 2 

Disease, congestion of the brain. Funeral ser- ,n,,nths and 24 ^.Disease, consumption. 

vices by the writer, from Amos 4 : 12. ^ " M ■ P rin ' er b - v tr J a( l e ' F ™ e 8CrV,Ce8 by 

the brethren Kime and J. R Pace. 

Stephen Yodek. Graybill Mvers. 

\vi:n an address to ihe reador. The whole 
contan neatly bound, which 1 

offer on the following terms: 

gle copy post paid $ 68 

Per dozen, post paid 7 00 

Patronage solicited and reasonable deduc- 
tion made lo 

B. F. Moo maw, 
Bnnsack. Ho. moke Co . Vn. 


The ll Brethren " can find their 
style of 


jpf best quality at reasonable rates at 
330 Third St. 

Dayton, O. 

[ Sent by Express wherever ordered. ] 


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VOL. XX. AUGUST, 1870. NO. 8. 

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A thorough work on China, with numerous 
illustrations of Scenes in China. 

Synopsis of contents of some of the chap- 

Chap. 1. Introduction. 

Chap. 2 The Chinese People : their ori- 
gin — Races in the empire. 

Chap. 3. Geography, Vegetable Produc- 
tions. Animals, &c 

Chap. 4. Social life, amusements, festivals, 
the government. 


We get letters occasionally stating that some 
of the numbers of the Visitor did not reach 
some of the subscribers. The numbers are 

. 5. 

The Patriarchal Age in China. 


Augustan Age in China . 


The Middle Ages in China. 


The Opium War. 


Chinese emigration. 


Chinese labor. 


The Future of the Chinese Race 

Agents wanted. Address 

National Publishing Co. Cincinnati, O. 



thi msmh mmm. 

Vol. XX. 

AUGUST, 1870. 

No. 8, 


" And Jesus went into the temple of God, and 
cast out all them that sold and bought in tha* 
temple, and overthrew the tables of the money 
changers, and the seats of them that sold dove 
aod said unto thorn, it is written, my house shal^ 
be called a house of prayer; but ye have made 
it a d-n of thieves." Matt. 21 : 12, 13. 

This performance of our Lord, is 
very remarkable, and evidently eon- 
tains in it something of a typical 
character. It teaches us an impor- 
tant and practical lesson. He found 
tin' temple in its desecrated condi- 
tion a befitting representation of the 
Jewish church. He found to his re- 
gret and dissatisfaction, that the 
courts of that holy temple were 
used for trading, buying and selling, 
instead of devotional purposes. Jews 
living at a distance from Jerusalem 
could not so conveniently bring 
their sacrifices with them, and there 
fore bought them when they came 
to worship Traders taking advan- 
tage of this circumstance, brought 
Bach animals as were wanted for sa 
orifice, and offered them for sale in 
the courts of the Lord's house. Mo- 
ney changers were also there ready 
to accommodate the foreign Jews by 
exchanging the coin current at Je- 
rusalem for foreign coin. The pre 
sence of animals of various kinds 
gave the place the appearance of a 
market place, rather than that of a 
place of religious devotion. And 
the piles of money and the jingling 
of the coins made the place resemble 
a bank or exchange more than a 
temple of God. No wonder that the 
feeling of holy indignation possessed 

the mind of our Lord when his eyes 
met such a scene. Exercising his 
high authority as one having come 
to reform the prevailing wrongs of 
the world, "he cast out all them that 
sold and bought in the temple, and 
overthrew the tables of the money- 
changers, and the seats of them that 
sold doves." This was a bold stroke 
of the Redeemer, having to contend 
with a class of persons that number, 
popularity, and wealth gave power 
to. There seems to have been no 
resistance offered to him. There 
was, perhaps, felt on the part of the 
condemned, a consciousness that they 
were in the wrong, and in the wrong 
place with their merchandise and 
monev*. Jerome, in expressing, per- 
haps, a common tradition, says, that 
the face of our Lord shone, and 
beams of light darted from his 
blessed eyes, which astonished these 
market- people, and compelled them 
to yield to his commands. 

Our Lord justified his course in 
these words: "It is written, my 
house shall be called the house of 
prayer; but ye have made it a den 
of thieves." The reference here to 
the house of prayer, is probably to 
the dedicatory prayer of Solomon 
when the temple was dedicated. In 
that prayer, after a beautiful allusion 
to God dwelling on earth, the royal 
suppliant continues," that thine eyes 
may be open toward this house 
night and day, even toward the 
place of which thou hast said, my 
name shall be there: that thou may- 
est hearken unto the prayer which 
thy servant shall make toward this 



place. And hearken thou to the 
supplication of thy servant, and of 
thy people Israel, when they shall 
pray toward this place: and hear 
thou in heaven thy dw-elling place; 
and when thou hearest forgive/' I 
Kings 8: 29, 30. 

The house of prayer. This phrase 
means much when contemplated in 
the light of all that it is designed to 
express. Prayer was not on'y of- 
fered from this house, but also to- 
ward it. It was the great audience 
room in which Deity held audience 
with men. Here appeared the She- 
kinah, the cloud of glory the sym 
bol of the divine presence. Man3' 
hallowed associations are connected 
in the mind of one acquainted with 
the character and history of the 
house of prayer, the holy temple at 

Ye have made it a den of thieves. 
What a sad change has come over 
that holy place ! "Her glory is de- 
parted. " The Divine presence has 
been withdrawn, and worldly spe- 
culators have made it their market- 
place and exchange ! Is it any won- 
der that the Savior in holy zeal, and 
in intense grief, interposed his di- 
vine power and authority, and at 
once cleared the holy place of such 
an intruding nuisance? May we 
not rather wonder that he did not 
inflict death immediately upon them 
for their sacrilege? We surely 
would, did we not know that he 
came "not to destroy men's lives 
but to save them/' 

The cleansing of the temple by 
our Lord, is an earnest or pledge of 
what the church of the living God 
under the Christian dispensation, 
will receive from him when he comes 
to reckon with his servants. " The 
kingdom of heaven is like unto a 

net that was cast into the sea, and 
gathered of every kind; which 
when it was full, they drew to shore 
and sat down, and gathered the good 
into vessels, but cast the bad away. 
So shall it be at the end of the world : 
the angels shall come forth, and se- 
ver the wicked from among the 
just, and shall cast them into the 
furnace of fire : there shall be wail- 
ing and gnashing of teeth." Matt' 
13 : 47 — 50. The abuse of the house 
of God under the Christian dispen- 
sation, or of the Christian church, 
must be more offensive to the purity 
of the divine character, than was 
the abuse of the house of God under 
the Mosaic dispensation. The crime 
is moie agravated under the light of 
the gospel, and will suhject those 
that commit it to a more severe re- 

That the church of Christ is great- 
ly abused, as was the Jewish temple, 
must be apparent to every careful 
observer of the course of things in 
the Christian world. Paul said in 
his day, in reference of the corrupt- 
ing of Christianity, " the mystery 
of iniquity doth already work." 2 
Thess. 2 : 7. And there was an ear 
ly abuse of the gospel, similar to 
that of the temple which we are 
now looking at. The apostle Peter 
when writing of the coming of false 
teachers, says, " and through eovet- 
ousness shall they with feigned 
words make merchandise of you/' 
2 Peter 2: 3. Here is an early ab 
use of the church. The false teach- 
ers alluded to are represented as 
making use ot the members of the 
church to promote their secular in- 
terests. And Judas Iscariot and Si- 
mon Magus are instances of a simi- 
lar kind. They both used the cause 
of Christ to subserve their secular 

abuse of tup: house of god. 


interests. From those early ages of 
Christianity down to the present 
time, there have been those who 
have taken upon them the Christian 
name, and have abused Christianity 
by making it subserve their secular 
purposes instead of using it to pro- 
mote their moral purification and 
the glor\ 7 of God 

The Church has been greatly ab 
used by the Roman Catholics in the 
case of indulgence. " Indulgences 
in the Romish church, are a remis- 
sion of the punishment due to sin, 
grunted by the church, and supposed 
to save the sinner from pargatory 

Such indulgences were first 

invented in the eleventh century, 
bv Urban II., as recompense for 
those who went in person upon the 
glorious enterprise of conquering the 
Holy Land. They were afterwards 
granted to those who hired a soldier 
for that purpose; and in process of 
time were bestowed on such as gave 
money for accomplishing any pious 
work enjoined by the pope " Back 
The price for each sin has been 

positions or benefices of the clergy 
there is often considerable competi- 
tion, and improper means are fre- 
quently used. Hence the following 
oath is imposed on the candidate : 
" I do swear, that I have made no 
simoniacal payment, contract, or pro- 
mise, directly or indirectly, by my- 
self, or by any other to my knowl- 
edge, or with my consent, to any 
person or persons whatsoever, for or 
concerning the procuring or obtain- 
ing of this ecclesiastical place, &c; 
nor will, at any time hereafter, per- 
form, or satisfy any such kind of 
payment, contract or promise, made 
by any other without my knowledge 
or consent: So help me God, through 
Jesus Christ." Paley's Moral Philo- 
sophy, vol. 1, pp. 187, 138. Here is, 
evidently, an abuse of the house of 
God, and one, too, resembling that 
for which the Savior drove those 
out of the temple, that were profan- 
ing that holy place. 

It is also an abuse of the church 
of God, for reasons to educate their 
sons for the ministrj-, before those 

given. The zeal manifested, and sons have been converted, because 
the methods taken to sell indul^en the Christian Ministry is an honor- 

ces, are astonishing. 

In England, where the church is 
supported by the state, there is a 
crime called Simony. It is the 
u crime of buying or selling ecclesi- 
astical preferment; or the corrupt 
presentation of any one to an eccle 
siastical benefice for money or re- 
ward." Dr. Paley thus refers to 


From an imaginary re- 

semblance between the purchase of 
a benefice, and Simon Magus's at- 
tempt to purchase the gift of the 
Hoi) Ghost (Acts Vlilj 19,) the ob- 
taining of ecclesiastical preferment 
by pecuniary considerations has been 
termed Simony. In obtaining the 

able profession, and in some instan- 
ces a lucrative one. And it is a 
gross abuse of sacred things for men 
to enter the Christian ministry for 
secular advantages; such will make 
merchandise of the members of the 
church, as the false teachers alluded 
to by Peter are said to do. All the 
aspiring of men for official places in 
the church, to gratify their desire 
for honor or some other selfish mo- 
tive, is an abuse of the house of 

When the house of God is made 
the place, and the Lord's day when 
people should come together to wor- 
ship God the time, for discussing 


politics, for discoursing upon the 
state of the markets, and prices of 
grain and produce, and cattle, and 
for contracting bargains, and for at- 
tending to secular business of dif- 
ferent kinds, the house of God is 
abused, and spiritual and acceptable 
worship much hindered. And let 
such as indulge in these things at 
the time and place alluded to, take 
warning from the Savior's dealing 
with the profaners of the temple, 
and fear lest a similar rebuke will 
be administered to them. 

The practice has been introduced 
into many of our religious denomi- 
nations of having picnics, and 
suppeis and fairs, to replenish their 
treasuries, and to procure pecuniary 
means for furthering their purposes 

for us to increase needlessly those 
temptations, as it is to be feared is 
done in the multiplying of festivals 
of the kind under consideration, and 
in giving them a sanctified appear- 
ance by connecting them in some 
way with religion. Ministers and 
all Christians should labor to dimin- 
ish temptations to evil, and be very 
careful not to lend their influence in 
any way to increase the difficulties 
which are to be overcome in attain- 
ing unto holiness. 

Bevelings is classed by Paul with 
the works of the flesh, and he says 
of the persons engaged in those 
works, "they which do such thing- 
shall not inherit the kingdom of 
God/' Gal. 5: 21. And what is re- 
veling? Webster defines it to be 

This growing practice seems to be al/easting with noisy merriment. Those 
serious abuse of the house of God. (best acquainted with the religious 
It is an appeal to, and the pamper- (festivals of our day, know how much 
ing of the animal nature of man to \noisy merriment attends them. and. 
obtain money to promote the holy | consequently, they know how muc'-. 
cause of God. The precepts of the! they are like the reveling which 
gospel of Christ teach us to deny | Paul classes with the works of the 
ourselves. And the apostle Pau] flesh, and which be makes an evil. 

Bays, "they that are Christ's have 
crucified the flesh with the affections 
and lusts/' Gal. 5: 24. All who have 
a correct view of the righteousness 
of Christ, and are hungering and 
thirsting after it, know very well 
that the ordinary temptations sur- 
rounding us in life to an intemperate 
use of the things designed to pro 
mote bodily health and comfort, 

The custom which prevails too 
much in places of indulging in loud 
talk, and even loud laughter, in the 
house of God before the public ser 
vice commences, when a number of 
people have assembled before the 
time for commencing the servi: 
by no means the best way of spend- 
ing the time, if the benefits of the 
services would be fully enjoyed. The 

present formidable obstacles in at Spirit of God loves not such noise. 
taining to a high state of holiness. 'and it would have a tendency t< 
And if the ordinary temptations of drive it away rather than to attract 

life in our common habits of living, 
give us trouble in governing our ap- 
petites, and in keeping our bodies 
holy, that they may be the temples 
of the Holy Spirit, how unwise, im- 
prudent, and even wrong must it be 

it. Neither should loud talk, laugh- 
ter, or noise be indulged in at the 
close of the devotional services in 
the house of God. If God has spo< en 
to the people through his servant- 
who have preached his word, as i • 



commonly the case, that word should 
be prayerfully and seriously ponder- 
ed and applied, that it may be re- 
tained in the mind. We shall, if we 
are not careful, let it slip. " Holi- 
ness becometh thine house, O Lord, 
forever." So exclaims the psalmist. 
We should therefore guard against 
every thing that is in any way in 
consistent with the character of the 
place, and of the services performed 

"Ye have made it a den of thieves," 
said Jesus to the profaners of the 
temple. That the Christian church 
is likely to be equally profaned, may 
be inferred from the Savior's parable 
of the Shepherd and sheep. "Verily, 
verily, I say unto you, he that en- 
tereth not by the door into the 
sheepfold, but climbeth up some 
other way, the same is a thief and 
a robber." John 10: 4. But he that 
is an hireling, and not the shepherd, 
whose own the sheep are not, seeth 
the wolf coming, and leaveth the 
sheep, and fleeth; and the wolf 
catcheth them, and scattereth the 
sheep. The hireling fleeth because 
he is an hireling, and careth not for 
the sheep," vrs. 12, 13. It will be 
a terrible charge against any in the 
Christian church against whom it is 
made, to be charged with the crime 
of making that holy place a den of 
thieves. It involves a species of 
robbery of no ordinary character 
It is not only the crime of stealing 
"the liveries of heaven to serve the 
devil in," but it is the robbing God 
of his glor}', and men of their souls. 

The mystic Babylon ot St. John 
seems to represent an apostate 
church. An angel cried mightily 
with a strong voice, saying, "Baby- 
lon the great is tallen, is fallen, and 
is become the habitation of devils, 

and the hold of every foul spirit, 
and cage of every unclean and hate- 
ful bird. For all nations have drunk 
of the wine of the wrath of her 
fornication, and the kings of the 
earth have committed fornication 
with her, and the merchants of the 
earth are waxed rich through the 
j abundance of her delicacies. And 
I heard another voice from heaven, 
| saying, come out of her my people, 
that ye are not partakers of her 
I sins, and that ye receive not of her 
'plagues. For her sins have reached 
junto heaven, and God hath remem- 
bered her iniquities. Eeward her 
even as she rewarded you, and 
double unto her double, according 
to her works: in the cup which she 
hath filled, fill to her double. How 
much she hath glorified herself, and 
lived deliciously, so much torment 
and sorrow give her: for she saith 
in her heart, 1 sit a queen, and am 
no widow, and shall see no sorrow. 
Therefore shall her plagues come in 
one day, death, and mourning, and 
famine; and she shall be utterly 
burned with fire: for strong is the 
Lord God who judgeth her." Kev. 
18: 2—8. 

Here we have an alarming view 
of crime and the doom of the per- 
petrators who committed it. He 
that cleansed the temple, will cleanse 
the church. And the manner in 
which he cleansed it, namely by 
driving out those that defiled it, may 
indicate the manner in which the 
church is to be cleansed — by terrible 
judgment. For the time is come 
that judgment must begin at the 
house of God: and if it first begin 
at us, what shall the end be of them 
that obey not the gospel of God ?" 
1 Peter 4 : 17. We see that judg- 
ment is to begin at the house of 



We have already hinted the prob- 
ability that our Lord's conduct in 
cleansing the temple is typical of 
what he will do when he comes 
clothed with authority, wearing the 
ermine of the judge, and the robes 
of royalty, and bearing in his hand 
the iron rod, or kingly scepter, and 
symbol of controlling power. His 
appearance is thus described : " His 
eyes were as a flame of fire ; and on 
his head were many crowns . . . And 
he was clothed with a vesture dipped 
in blood... And out of his mouth 
goeth a sharp sword, that with it 
he should smite the nations: and he 
shall rule them with a rod of iron : 
and he treadeth the wine-press of 
the fierceness and wrath of Almigh- 
ty God." Kev. 19: 12—15. 

And when he thus comes, we may 
well ask, "Who may abide the day 
of his coming ? And who shall stand 
when he appeareth ? for he is like a 
refiner's fire, and like fullers' soap." 
Mai. 3: 2. Then will he cleanse his 
church as he cleansed the Jewish 
temple. And every carnal professor, 
and every worshipper of Mammon, 
and all who are " lovers of pleasure 
more than lovers of God," and all 
formalists that have the form of 
godliness but deny the power there 
of, and all who have not on the 
"wedding garment," which is the 
righteousness of Christ, shall be 
thrust out of the visible church. 
1 He will thoroughly purge his floor, 
and gather his wheat into his garner; 
but he will burn up the chaff with 
unquenchable fire." Matt. 3: 12. 
Then will the church shine in her 
heavenly light, and the righteous, 
her loyal members, "as the sun, in 
the kingdom of their Father." May 
we all then strive to serve and honor 
the church, that we may enjoy a 

membership in it, in its purified r 
triumphant, and exalted state, and 
not abuse and dishonor it, and be 
thrust out into outer darkness where 
there will be " weeping and gnashing 
of teeth." J. Q. 

For the Visitor. 


"And as they were eating, Jesus took bread, 
and blessed it, and brake it, and gave it to the 
disciples, and said, Take, eat.; this is say body. 
And he took the cup, and gave thanks, and gave 
it to them, saying, Drink ye all of it; For this 
is my blood of the new testament, which is shed 
for many for the remission of sins." (Matt. 26 : 

St. Luke and Mark leave out the 
word (it,) and ought not to be read 
in St. Matthew; (it), being marked 
as not being in the original. — 
The revised translation leaves it 
out; and Dr. A. Clark says, the 
word (if) is improperly supplied, 
and says: "In all the four places re- 
ferred to, whether the word blessed 
or gave thanks is used, it refers not 
to the bread, but to God, the dis- 
penser of every good." Luther 
translates : " Da sie aber assen, nahm 
Jesus das Brod, dankte und brach 
es." As they were eating Jesus took 
the bread, gave thanks and break it. 

From these testimonies, with the 
word (it) marked in St. Matthew as 
not being in the original, it is evi- 
dent the word blessed applies to God 
and not to the bread. And St. Luke 
and Paul employ the word gave 
thanks which certainly means to God 
and not to the bread. This I adopt as 
the true' meaning of the Savior's 
words in this solemn institution. 

On this error of Jesus blessing the 
bread instead of blessing God, rests 
the lioman Catholic idolatry of 
transubstantiation. They hold that 



when the words of consecration (or 
blessing) are pronounced by the 
priest, the sacramental elements of 
bread and wine are changed into the 
real actual or literal flesh and blood 
of Christ; hence they affirm that 
they have the victim in the host on 
the altar, a sacrifice which they 
pretend daily to offer for the sins of 
the people. 

Martin Luther, a prominent re- 
former out of the Roman Catholic 
superstition, changed this idolatry 
into another idol, consubstantia 
tion, that is, the union of the body 
of our blessed Savior with the sacra- 
mental elements. He held, that, 
after consecration (or blessing) of the 
elements, the body and blood of 
Christ are substantially present with 
the substance of the bread and wine. 
In his discussion with Zwingli he 
says, "Christ is substantially in the 
sacrament, such as he was born of 
the Yirgin." As soon as the words 
of consecration (blessing) are pro- 
nounced over the bread, the body is 
there, however wicked be the priest 
who pronounces them. *** Christ's 
body is in the bread, as the sword 
is in the scabbard. * * * It is with 
the mouth that we eat the body; 
the soul does not eat it." (D'Au- 
bigne, His. Ref. vol. 4.) 

The Episcopalians hold the Roman 
Catholic doctrine so nearly that it 
is difficult to distinguish between 
them. They hold the Eucharist to 
be a sacrificial offering of the altar; 
and if they do not hold the elements 
to be the real flesh and blood of 
Christ, they hold Christ to be so 
substantially in it, that their most 
intelligent lay members fail to ex- 
plain the difference. 

All these views are clearly anti- 
scriptural. The words Eucharist and 

sacrament arc not used in the Scrip- 
tures. " Eucharist" simplj" means 
a giving of thanks "Saciament," 
in its original, means a sacred oath. 
But modern practice has applied 
much more to it, and make it mean, 
a ceremony producing an obligation, 
an outward and visible sign of in- 
ward and spiritual grace &c. Hence 
the Catholic and Greek churches 
hold seven sacraments, viz: baptism, 
confirmation, the eucharist, penance, 
extreme unction, holy orders, and 
matrimony. Protestants hold but 
two, baptism and the eucharist. The 
Holy Scriptures use none of these 
words. The true church of God, 
the body of Cnrist, the ground and 
pillar of the truth, built upon the 
foundation of the apostles and pro- 
phets, Jesus Christ himself being 
the chief corner stane, has no oaths 
to bind her members to dogmas, the 
inventions and traditions of men. 

Those who hold, that the bread 
and wine under the words of conse- 
cration are changed into the real 
flesh and blood of Christ, hold it to 
be a sacrifice, in which they offer up 
Christ, every time the elements are 
consecrated, while the Scriptures 
teach that Christ made the sacrifice 
of himself once for all. "By the 
which will we are sanctified through 
the offering of the body of Jesus 
Christ once for all. And every priest 
(referring to the Levitical priest- 
hood) standeth daily ministering, 
and offering oftentimes the same sa- 
crifices, which can never take away 
sins: But this man, after he had of- 
fered once sacrifice for sins for ever 
sat down on the right hand of God; 
For by one offering he hath perfected 
for ever them that are sanctified ; 
Whereof the Holy Ghost also is a 
witness to us. * * * And their sins 



and iniquities will I remember no, 
more. Now, where remission of 
these is there is no more offering for 
sin." (Heb. 10). Where is the foun- 
dation for re-offering, or re-sacrific- 
ing Christ on the altar in the em- 
blems of bread and wine? The 
Episcopalians say : "We want 
to go back, anterior to the time 
when Borne became Catholic (or 
universal) and learn the views of 
the Fathers on the subject." Why 
not go back anterior to these, and 
consult Father Paul on the subject 
at once. From him you will learn 
that Christ has made the sacrifice of 
himself once for all, there remains 
no more sacrifice for sin. 

Is the bread and wine not a sacri- 
ficial offering of Christ? No. St. 
Paul does not so teach us. He says, 
"I speak as to wise men, judge ye 
what I say. The cup of blessing 
which we bless, is it not the com- 
munion of the blood of Christ? The 
bread which we break, is it not the 
communion of the body of Christ?" 
(1 Cor. 10: 15, 16) The first mean- 
ing of communion as given by Web- 
ster is, "Fellowship, intercourse be- 
tween two persons or more; inter- 
change of transactions or offices; a 
state of giving and receiving; con- 
cord." Christ the Lord of glory 
designs his people to have fellow- 
ship and iree intercourse with him, 
and to partake of all the benefits ot 
his broken body and shed blood, in- 
stitutes the ordinance of bread and 
wine as commemorative emblems of 
his great sacrifice for the sins of the 
world. St. Luke and St. Paul say, 
" This do in rememberance of me." 
" For as often as ye eat this bread 
and drink this cup, ye do shew the 
Lord's death till he comes." (Paul.) 

The contrast between shewing 

forth a thing, or reenacting it, be- 
tween eating bread and drinking 
wine, and eating flesh and drinking 
blood, is certainly very marked. 
But did not the Savior say, " Except 
ye eat the flesh of the son of man, 
and drink his blood, ye have no life 
in you. For my flesh is meat in- 
deed, and my blood is drink indeed. 
He that eateth my flesh, and drink- 
eth my blood, dwelleth in me, and I 
in him." (St. John 6) 

Yes, the Savior 6aid all that in 
the Scriptures referred to. But he 
spoke metaphorically, and had no 
reference to eating his real flesh, or 
drinking his veinous blood. When 
he " stood and cried, if any one 
thirst let him come unto me and 
drink," he did not mean that they 
should drink him literally, but that 
they who believe on him accordiog 
to the Scriptures, should enjoy a 
continued flow of spiritual blessings 
from his doctrine. And when he 
said : " I am the light of the world, 
and he that cometh to me shall walk 
in the light," &c., did not mean he 
was a literal candle of oil, wick and 
fire; in the light of which men 
should walk. But that the doctrine 
he taught was the true spiritual 
light from heaven; and he that be- 
lieved in him walked in the light. 
And when he said, "Take my yoke 
upon you," &c, he did not mean a 
literal yoke, but his gospel, his doc- 
trine accepted by faith &c., &c. So 
in the 6th chapter of John he first 
speaks of himself as the true bread 
which came down from heaven." 
" He that believeth on me hath 
everlasting life. 1 am that bread of 
life." " If any man eat of this 
bread, he shall live for ever : and the 
bread that J will give is my flesh, 
which I will give for the life of the 



world." The salvation of man re 
quired the sacrifice of the life of the 
Son of God. (For while he would 
bruise the serpent's head, he (the 
•serpent) would bruise his heel.) "At 
this the Jews strove among them 
selves, saying, how can this man 
give us his flesh to eat!" Then Je- 
sus said : "Except ye eat the flesh 
of the Son ot Man, and drink his 
blood, ye have no life in you." His 
disciples not understanding the me- 
taphor, said: "This is a hard say. 
ing; who can hear it ? " To them 
the Savior explains: "It is the 
Spirit 'that quickeneth; the flesh pro- 
iiteth nothing; the words that I 
speak unto you, are spirit and are 

All these Scriptures show Jesus, 
and him crucified; giving his life, 
bruising his flesh, and shedding his 
blood for the redemption of fallen 
humanity; and that believing on 
his name, we are partakers of all 
his benefits. But they have no re- 
ference, and are not in connection 
with the institution of bread and 
wine instituted by the Son of God, 
as a remembrance of the great saeri 
flee of himself, "once for all." 

But did not the Savior say when 
he broke the bread, " Take, eat, this 
is my body." Yes, but it cannot be 
denied that there are figures of 
speech in the word of God. As John 
is Elias. The rock was Christ. I 
am the vine. I am the door, &c. The 
expression, This is my body, is a 
figure of the same kind. All the 
various parties professing the Chris- 
tian religion see a figure in these 
words. In fact, the Komanists them- 
selves declare, that, This is my body, 
signify not only my body, but also 
my blood, my soul, and even my 
Divinity. Hear what they say : " If 

any one denies that tho body and 
hlood of our Savior Jesus Christ, 
with his soul and divinity, and con- 
sequently the whole Jesus Christ is 
contained in the sacrament of the 
Eucharist, let him be anathema." 
(Council of Trent, sess. 13.) When 
Christ in the 6th chapter of St. John 
declared, The flesh proflteth nothing, 
he could, by no means, mean, This 
bread is my literal body, my real flesh 
and blood. Therefore he did not 
establish it in the institution of 
bread and wine. 

If the bread and wine be material, 
and mere signs, in what sense is 
Christ in it? Christ setting apart 
bread and wine as emblematical of 
his broken body and shed blood, 
saying this is my body which is 
given for you; this do in remem- 
brance of me. And the apostle says- 
" For as often as ye eat this bread 
and drink this cup, ye shew the 
Lord's death till he comes; it is 
made a promise to answ e r the end 
tor which it is instituted, viz : a re- 
membrance of his sacrifice; and a 
shewing of it forth till he comes 
again. Therefore Christ is in it by 
promise, as he is in all his promises. 
He is in prayer, because he promised 
those who ask should receive. 

He is in faith, repentance, and 
baptism, because he promised remis- 
sion of sins, the gift of the Holy 
Spirit, with salvation to all who be- 
lieve, repent and are baptized. In 
like manner he is in each and every 
command, and precept in the gospel. 
In this sense, and no other is Christ 
in the bread and wine, emblems of 
his body and blood. And when par- 
taken of by the believer worthily, 
will be as meat and drink to the 
soul. While to him who eats and 
drinks it unworthily, will make him- 



self guilty of the body and blood of 
the Lord. Then let a man examine 
himself, and so let him eat of that 
bread and drink of that cup. 

Any theory that teaches Christ in 
the bread and wine of the commun 
ion of the body and blood of Christ, 
in any other sense, makes a god out 
of the sign, and is guilty of idolatry. 
I have seen the superstitious kneel 
down and worship the little paste of 
meal and water, with more apparent 
reverential awe, than he would ever 
worship the true God of heaven and 
earth, simply because he was taught 
to believe from infancy that that 
was the real Savior, the Christ of 
God, offered up by the priest, whom 
the child is taught to call "father," 
for the salvation of his soul; he be- 
lieves it, without ever exercising his 
reason, or examining the Scriptures 
to learn the truth. As one told the 
writer, " I don't know how it is the 
flesh and blood of Christ, / only 
know it is so, or my mother would 
never have taught me so in old Ire- 
land; therefore I don't want to 
know how it is, or how it can be 
flesh and blood, I know it is so, and 
that is all I want to know." Poor 
soul ! How many millions are just 
like you. 

By way of illustration : On the 
4th day of July 1776, our Fathers 
declared themselves independent. 
In doing so, they enacted, and done 
certain things; such as putting forth 
a written declaration, discussing its 
merits, probabilities of failure, and 
finally subscribing their names to 
the instrument; and it is said some 
ot them did it with ropes on their 
necks to remind them of their cer- 
tain doom in case of failure. 

Through the providence of God 
they were successful, and we enjoy 

the benefits of their labors; and to 
keep up the spirit of their patriotism 
by way of remembrance, our people 
celebrate the 4th of July in each 
year. Not by reenacting or doing 
over what our Fathers did; but by 
speaking of their spirit, of their pa- 
triotism, and their love for liberty, 
&c. And how we should appreciate 
the blessing of a republican govern- 
ment. May we not presume the 
fathers of the declaration are in the 
celebration, not their literal bodies. 
But the spirit of their patriotism is 
partaken of by the celebrator. 

Jesus, the Son of God's eternal 
love, having purchased the salvation 
of a lost humanity by the sacrifice 
of himself upon the cross, the Chris- 
tian now celebrates that event, not 
by reenacting, or doing over what 
Jesus did, but by the breaking of 
bread in remembrance of it; shew- 
ing forth his death till he comes; 
speaking of his labor of love, and 
suffering in our stead, &c. The spirit 
of Jesus' love is brought in, and 
mixed in the service, and by faith 
the Christian partakes of it as meat 
and drink to the soul, and the spirit 
of Jesus, love will be perpetuated 
till he comes. 

The prevailing disposition of the 
ancient has ever been to idolatry. 
The worship of idols, the work of 
their hands seemed natural with 
them. God by Moses and the pro- 
phets warned the people, and pro- 
claimed more judgments against 
them for idolatry than any other 
sin whatever. It is not to be pre- 
sumed that this natural disposition 
in man has entirely died out. I be- 
lieve there are more idolators living 
on the earth to-day than at any 
other period of time since the crea- 
tion of man. Any one holding the 


bread and wine in the eucharUt (as 
thej- call it) are changed by conse 
oration into the real flesh and blood 
of Christ, or holds that his presence 

final culminating stage of a religion 
that discarnates all symbolical iorm 
in the religion of Jesus Christ — 
which is nothing more or less than 
is substantially in it, and offer it &\denying " that God was manifested 
sacrifice, makes to himself a God of in the flesh," and "is that spirit of 
a bit of bread, or a little past of Anti Christ whereof ye have heard 
meal and water, and worships an that it should come; and even now 
idol. already is" realy manifesting itself 

Little children keep yourselves 
from idols. G<>od Lord, ever save 
us from all idolatry. 

D. P. Sayler. 

For the Visitor. 



It is almost impossible in one 
single article, or even within the 
limits of a periodical to give a full 
and complete scriptural idea of so 
great, vast and important a subject 
as the Judgment of the World under 
the glorious and majestic adminis- 
tration of our illustrious King Ema- 
nuel. We must be therefore brief 
and omit a great deal of what we 
had contemplated to say on this 
subject. The almost universally in- 
culcated idea is, and hence the po- 
pular view of Protestant Christiani- 
ty that the judgment of the world 
would consist in a mere assize or 
court where the judge is sitting at 
a certain specific time as a Jurist 
to hear, try and determine personal 
causes that have accumulated dur- 
ing the lifetime of every individual 
person that ever lived on the earth, 
and to pass sentence of blessings on 
the righteous, and execute judgment 
of punishment on the wicked in an 
endless hereafter. This popular view 
takes no account whatever of the 
humanity of Christ in the judgment 
of the world, and is the result and 

so generally throughout Protestant 

In order to form a correct concep- 
tion a true idea of the judgment of 
Christ, we must keep the scriptural 
fact in view : that the administration 
of the entire judgment or govern- 
ment of the world is placed in the 
exclusive hands of Jesus Christ as 
the Son of Man, who will return in 
his glorified humanity and assume 
the whole and entire dominion of 
the world — execute judgment and 
administer justice and righteousness 
on the earth. The apostle Paul 
assures us that God "will judge 
the world in righteousness by that 
man whom he has ordained: where- 
of he has given assurance unto 
all men, in that he hath raised 
him from the dead." And we are 
further told that " the Father hath 
committed all judgment to the Son" 
and " hath given him authority to 
execute judgment also, because he 
IS the Son of Man." The true 
scriptural conception or idea of the 
judgment of Christ is therefore that 
of a Sovereign prince or king, reign- 
ing personally in an universal em- 
pire with righteousness and execut- 
ing justice — guiding and blessing 
his loy^l or obedient subjects, and 
avenging and subduing their ene- 
mies, and punishing and destroying 
evil-doers, and administering the af- 
fairs of the government of the world. 
And hence we find that whenever 



the scriptures speak of the judgment 
of Christ, language and expressions 
are often and frequently used that 
conveys the general idea of govern- 
ment and identify the same with 
sovereign control and gubernatorial 
or executive administrations. David 
says therefore: "Let the nations be 
glade and sing for joy; for thou 
shalt judge the people righteously; 
and govern the nations upon the 
earth/' The prophet Isaiah says: 
"Unto us a Son is given and the 
government shall be upon his shoul- 
ders. * * * Of the increase of his gov- 
ernment and peace there shall be no 
end; upon the throne of David and 
upon his kingdom, to order it, and 
to establish it with judgment and 
with justice forever." And again it 
is said : "Behold: a King shall reign 
and prosper, and shall execute judg- 
ment in the earth." "In His days 
Judah shall be saved, and Israel 
shall dwell safely; and this is the 
name whereby He shall be called 
(by the Jews): The Lord our Right- 
eousness. And he shall judge among 
many people and rebuke strong na- 
tions afar off; and they (the nations) 
shall beat their swords into plough- 
shares and their spears into pruning- 
hooks." And Christ himself says: 
"Ye which have followed me in the 
regeneration, when the Son of Man 
shall sit on the throne of his glory, 
ye, also shall sit upon twelve thrones, 
judging (i e governing or ruling) the 
twelve tribes of Israel." And Paul 
says : " The Saints shall judge the 
world." And this judgeship of the 
saints is explained more fully in the 
Revelation, when the Savior says: 
"He that overcometh and keep my 
works unto the end, unto him will I 
give power over the nations, and he 
shall rule them." 

We might add passage after pas- 
sage, all referring to the general 
judgment of the world, and all show- 
ing with one united demonstration 
that the true scriptural idea of the 
judgment of God is the government 
of the world administered by the 
sovereign and executive rule of the 
Son of Man. And this sovereign 
reign and majestic government, which 
is " the judgment of Christ," is called 
" eternal judgment ," not only because 
its results shall be permanent, but 
more particularly because it is pro- 
gressive and continues perpetually — 
which began with the fall and ex- 
pulsion of Adam from Paradise, and 
which has ever since to some extent 
been continually progressing. God 
has heretofore and still is ever and 
anon dealing out retributions and de- 
liverance, which are the steps and 
preludes to the more great and com- 
plete and ever augmenting awards 
of his eternal judgment. When the 
Son of Man was yet on the earth he 
said, u j\ j olo is the judgment of the 
world." "The prince of this world 
is judged." When God went through 
Egypt and smote all the first-born 
of man and beast, it is said that he 
"executed judgment" upon them. 
The revelation of his avenging arm 
against proud Babylon, and the de- 
liverance of Israel from its power, is 
also described and called "God's 
Judgment." God's whole dealings 
with his own chosen people — the 
Israelites — was a series of judg- 
ments in punishments, deliverance 
and blessings. And every interpo- 
sition of God to enforce the prin- 
ciples of his government, either by 
way of punishing his enemies or de- 
livering his people, is called judg- 
ment, and is in fact & part and earn- 
est of the one great progressive, per- 



petual and eternal judgment, which learn that it will be a succession of 
id bo be only completed in the per- the most terrific, social and political 
tonal coming of .the Son of Man, 'agitations, upheavings, irruptions 
with his saints to "execute judg- ■ and revolutions. It will bo a time 
ment" on the earth. The first thou- j of wars and rumors of war, of fever- 
sand years of Christ's personal and ish ferments, and precipitations and 
majestic reign on the earth is the 'subversions of social, political and 
time or period, which the scriptures religious societies, and the whole 
call, on account of its great impor- present existing orders and arrange- 
tance, "the day of judgment" ; andjments of things. Ambitious and 
is nothing more or less, shorter or corrupt politicians, and designing 
longer, than the time or period of . and wicked men will rise suddenly 
the great and wonderful, sublime \ into power, slay their rulers, over- 
and majestic execution and admini- throw governments, devast and ruin 
stration of the government of the countries; trample down all law and 
world during the sovereign and mil- order, and array their followers and 
lenial reign of the Son of Man and all classes into terrible and bloody 
his saints on the earth. strifes, wars, &c, &c. And just at 

The period of this wonderful, 
sublime and majestic government of 
Christ, called the "judgment day," 
has its morning or evening, its 
opening and closing scenes, as every 
other day or period. Its opening 
scenes which includes all the great 
"signs" that shall immediately pre- 
cede, attend and follow the second 
advent, are the most important and 
sublime, and the most awful and 
terrible to the tken yet living inha- 
bitants of the world. Even the 
very preludes that will precede and 
usher in the great and terrible judg- 
ment of the avenging King of Zion, 
will be truly sublime and awfuh 
The whole wide earth shall heave, 
reel, start and stagger with agony 
and delirium: "for the great day of 
of the fierceness and wrath of the 
Almighty" is approaching. And 
any one that will take the pains to 
read the Scriptures and put together 
and compare all that has been re- 
vealed to us concerning the closing 
scenes of the present dispensation^ 
and the evils that will ensue upon 
the earth, cannot fail to see and 

the time when every government, 
kingdom, empire, throne, principal- 
ity and power is shaking and tram- 
pling with fear and alarm, and every 
existing order of things on the whole 
earth appear to rush and crush to 
ruin and destruction, the glorious 
King and Judge of the whole world 
will blaze forth his startling "pre- 
sence in the clouds of heaven," and 
summon the whole wide earth — all 
nations" — to answer "for all their 
ungodly deeds which they have un- 
godly committed." And the pro- 
phet Jeremiah declares: "That all 
the nations and kingdoms of the 
world which are upon the face of the 
earth," "shall take the winecup of 
the fury of the Lord," and " shall 
certainly drink," "for I will call for 
a sword upon all the inhabitants of 
the earth, saith the Lord of hosts"; 
"behold, evil shall go forth from 
nation to nation, and the slain of the 
Lord shall be at that day from one 
end of the earth even unto the other 
end of the earth : they shall not be la- 
mented, neither gathered, nor buried; 
they shall be dung upon the ground." 



The prophet Isaiah also calls upon 
the nations of the earth to gather, 
hear and hearken: "for the indig- 
nation of the Lord is upon all na- 
tions, and his fury upon alt their ar- 
mies; he has utterly destroyed them, 
he hath delivered them to the 
slaughter * * * and the mountains 
shall be melted with their blood/' 
&c, &c. " For it is the day of the 
Lord's vengeance, and the year of 
recompenses for the controversy of 
Zion." And again it is declared by 
the Lord of hosts: "My determina- 
tion is to gather the nations that I 
may assemble the kingdoms, to pour 
upon them my indignation, even all 
my fierce anger," &c. "Behold, the 
day of the Lord cometh — his feet 
shall stand in that day upon the 
Mount of Olives — for I will gather 
all nations against Jerusalem to 


In that dav, saith the 

Lord ot hosts, I will make Jerusa- 
lem a cup of trembling to all nations 

powers "on the face of the earth" 
shall dissolve, be divested of their 
power and destroyed. " Kings, great 
men, rich men, chief captains, mighty 

men and all their adherents," shall 
be stripped of their power and in- 
fluence, and driven to the most ter- 
rific extremities and desperation, 
and at last they shall hide them- 
selves in the dens and in the rocks 
of the mountains, and call ** them 
to fall on them and hide them from 
the face of Him that setteth on the 
throne, and from the wrath of the 
Lamb : for the great day of his 
wrath has come. The whole body 
and frame work of Nebuchadnezzar's 
image, from its golden scalp to its 
toes of clay — every kingdom and 
nation it symbolizes — shall be "like 
the chaff of the summer threshing- 
floor, driven and scattered to the 
four winds of heaven." And all 
this and a great deal more shall take 
place : when the Son of Alan shall 

that are round about. And 1 will come in his glory," and shall sit on 
make Jerusalem a burdensome stone j'he throne ot his millennial glory, 
to all nations, and they shall be cut\* n & "judge the world in lighteoas- 
in pieces and broken, though all £Ae| ness " 

people of the earth be gathered to-\ All religious societies and church 
gether" For "in that day the Lord ! organizations — with all their large, 
shall punish the host of the high [proud, boasted and beautiful edifices 
ones that are on high, and the kings and ceremonies and magnificent ri 
of the earth «pon earth, and they jtual — will share the same fate and 
shall be gathered together as pri \doom with ail political or civil pow- 
soners are gathered in the pit: when er8 > organizations and human ma- 
the Lord of hosts shall reign in gistracies Both the political and 
Mount Zion, even in Jerusalem, and ecclesiastical heavens shall shake 
before his ancients (his favorite and and roll up as a scroll. There are 

chosen people) gloriously." It is no 
use to shut our eyes and ears against 
these awful and solemn announce- 
ments; God has made them, and no 
man can alter what the Almighty 
has said and ordered. It will and 
must come to pass. All nations, 
kingdoms, governments, empires and 

many present church organizations, 
and a large number of church politi- 
cians and zelots who are icorse and 
■more obnoxious in the sight of God, 
than any civil organization and 
state politicians, and one and the 
same terrible doom is reserved for 
them all. There is not a single 



church, sect or denomination of so- 1 fire. For with firo and by his sword 
■•ailed Christians now in existence! will the Lord plead with all flesh, 
on the face of the earth that shall 
ever find its way into the millenium, 
or survive this period of the wrath 
of God's terrible judgment. They 

and the slain of tho Lord shall be 
many." No one can tell or describe 
the painful surprises, sufferings and 
scenes of dread and horror which 

are all founded on the wisdom and! shall then be enacted. All the pro- 
arrogance of man, and consist en- phets speak often and frequently of 
tirely of creeds and works of human | these terrific scenes. Christ has 
authority and power. They are all again and again warned us respect- 
tain teci, and shall wither and die, ing their nearness. And yet men 
and be consumed by the terrible j go on in their sins and rebellion 
storms and fires of the wrath of al- against the will of God; and even 
mighty God. And whosoever de- 'so-called Christian people and loud 
pends on his lauded and favorite 'professors, remain unmoved and un- 
church or sect to the neglect of! concerned and disobedient to the 
obedience to the commandment of | sacred precepts of the Gospel of Je- 
God and the sacred precepts of the sus Christ by which they can alone 
pure Gospel of Christ, will most escape the inevitable doom of their 

eternal ruin and destruction, and 
the larger number live in the world 

assuredly perish forever with them 

all. There is no alternative! Every 

disobedient, unsanctified and defiant, as if all was a mere fable! "But 

sect Champion and sectarian Goliah God shall bring every work into 

will fall dead before the terrible 'judgment, with every secret thing: 

sling stone of the Son of David whether it be good or whether it be 

when he cometh to judge the world bad." 

in righteousness; and all their poor 
deluded and marshaled hosts who 
have followed them and rallied un- 
der the battle ery of mere party and 
sect, will be scattered in confusion, 
and scorched by the hot flames of 
God's retribution. To the careless 
and disobedient God's retribution 
may appear slow in coming, but to 
put it far off, even to future ages, 
cannot and will not retard the chariot 
wheels of the avenging King of 
Zion ! Tie moves on steadily to the 
accomplishment of his great designs 
undismayed and unmolested by the 
indifference, rebellion and disobe- 
dience of mortal and sinful man. 
" For behold, the Lord will come 
with fire, and with chariots like a 
whirlwind, to render his anger with 

German Settlement, 

J. Miller. 
W. Va. 

{To be continued.) 

For the Visitor, 


"Take my yoke upon you, and learn of me ; 
for I am meek and lowly in heart : and ye shall 
find rest unto your souls." Matt. 11 : 29. 

May the great God of heaven, an 4 
the influence of the Holy Spirit direct 
the pen of an unworthy writer tn com- 
municate through the Visitor something 
that may be edifying to the church. 
Nothing short of obedience to the blessed 
gospel of Christ insures to us the pro- 
mises of God. "If any man," says 
Paul, "has not the Spirit of Christ, he 
is not of his." Therefore it becomes 

us to walk in all the ordinances ami 
fury, and his rebuke with flames of I commandments of the Lord blameless. 



The Lord tells us we shall know men 
by their fruits, (Matt. 7: 16.) " Every 
tree that bringeth not forth good fruit, 
is hewn down and cast into the fire." 
So, my dear brethren, it becomes each 
of us to look well to the way of our go- 
ing, and take upon us the yoke of Je 
sus, and bring our bodies into subjec- 
tion to the word and will of God 
" Wherefore, lay apart all filtbines3 and 
superfluity of naughtiness, and receive 
with meekness the engrafted word which 
is able to save your souls." James 1 : 21. 
So admonishes Paul. We must wade 
through seas of trouble, and pass through 
many trials and temptations in this pre- 
sent world, but we have encouragements 
to support us in all. "Blessed is the 
man that endureth temptation, for when 
he is tried he shall receive the crown of 
life which the Lord hath promised to 
them that love him." James 1: 12. 

Oh, brethren and sisters, stop and 
think for a moment upon what Jesus 
hath endured and suffered in order that 
I and you might have a right to the 
tree of life. He has suffered temptation, 
sorrow, pain, and the most horrid death 
that could be inflicted upon any being, 
and that altogether in order that we 
might be saved from under the curse by 
which our fore-parents by disobedience 
to the holy laws of God fell. ''Where- 
fore, when he cometh into the world, he 
saith, sacrifice and offerings thou would- 
est not but a body hast thou prepared 
me. In burnt offerings and sacrifices 
for sin thou hast had no pleasure. Then 
said he, Lo I come (in the volume of 
the book is written of me) to do thy 
will, God." Heb. 10: 5—7. We 
that profess to be the meek and humble 
followers of Christ, should endeavor to 
follow him through evil as well as good 
report. "For," says Peter, "it is better 
if the will of God be so, that we suffer 
for well doing, than for evil doing. For 

Christ also hath once suffered for sins 
the just for the unjust, that he might 
bring us to God, being put to death in 
the flesh but quickened by the Spirit." 
i Peter 3 : 17, 18. Peter says further: 
" Forasmuch then as Christ hath suffered 
for us in the flesh, arm yourselves like- 
wise with the same mind : for he that 
suffered in the flesh hath ceased from 
sin. That he no longer should live the 
rest of his time in the flesh to the lusts 
of men, but to the will of God." 1 Pet. 
4: 1, 2. And again: "Yet if any man 
suffer as a Christian, let him not be 
ashamed, but let him glorify God on 
this behalf," 16th verse. 

Brethren, with these and many other 
evidences before us, let us take upon us 
the yoke of Jesus, and be fellow-helpers 
together, and try id build each other up 
in the most holy faith. Let us be kind 
and affectionate and loving towards one 
another, always manifesting our love to 
God by keeping his holy command- 
ments, and in trying to live up to all 
the requirements of the blessed gospel, 
that we be prepared for death, and for 
the coming of our blessed Savior, when 
he will come the second time without 
sin unto salvation. Well might the 
apostle say: "Seeing then that all these 
things shall be dissolved, what manner 
of persons ought ye to be in all holy 
conversation and godliness." 2 Peter o ; 
11. "Wherefore, beloved, seeing that 
ye look for such things, be diligent that 
ye may be found of him in peace, with- 
out spot and blameless." 2 Peter 3: 14. 

Dear reader, let us be upon our watch 
that we may be found without spot, 
wearing the yoke of our blessed Re- 

The apostle John tells us, "we should 
sin not, and if any man sin we have an 
advocate with the Father Jesus Christ 
the righteous, and he is the propitiation 
for our sins, and not ours only, but for 



the sins of the whole world." 1 John 
2 : 2. If we should commit a fault or 
should in any way offend any of our 
fallow men, whether brethren or not, we 
should not be too proud to go and con 
feea our fault; and if we did the wrong 
wilfully, we should repent of our evil 
deed, ask God in the name of his dear 
S<m to forgive us the wrong that we 
have committed. Oar Savior, when here 
on earth, was always engaged in doing 
good, always about his Father's busi- 
ness, making the whole of bis life peace- 
able, meek, humble and holy, and teach- 
ing his disciples that they should follow 
his examples, and take upon them his 
yoke. He says, " My yoke is easy, and 
my burden is light/' Therefore, we, if 
we would be his disciples, must obey his 
words, for we conclude that there is not 
one thing that he commanded us to do, 
that is nonessential, but that all is good, 
and profitable, and he that addeth to, or 
taketh therefrom is to be judged accord- 

ing as his work shall be. 

Boons Mills, Va. 

A. S. M. 

For the Visitor. 


" For the Son of Man is come to save that 
which was lost." 

Our text represents the Son of God 
as our Savior, and before closing this 
article it will be necessary to dwell 
awhile upon his sufferings. This will 
be no pleasant undertaking. But as 
there are so few that seem to appreciate 
a Savior's love, we shall try to bring to 
bear upon the mind of the reader the 
great need of a Savior, and by what 
means salvation was procured for us. — 
In this our day and age of the world 
there are but few intelligent people who 
deny the Divinity of Christ. Yet how 
few appieciate the need of a Savior. A 

great many men and women who have 
the Bible to read aud who hear Christ's 
embassadors continuallv warning them 
to quit the service of Satan, and accept 
salvation upon the terms of the gospel, 
little think they need a salvation. To 
such I would say, pause for a moment 
and think of the awful curse brought 
upon the human family by the disobe- 
dience of man. By one man's disobe- 
dience death was pronounced upon the 
whole human family. u Wherefore as 
by one man sin entered into the world, 
and death by sin ; and so death passed 
upon all men, tor that all have sinned." 
Rom. 5 : 12. 

Paul's language here refers us to the 
Fall in Eden, and if we let our minds 
be drawn back to that circumstance and 
consider the depraved condition of the 
human family caused by the disobedience 
of man, we can readily see the great 
need of a Savior to redeem fallen hum- 
anity from under the curse of a broken 

God created man a holy being, and 
placed him in such a position that he 
could glorify his Maker. But that po- 
sition could only be retained by obedi- 
ence. Hence as soon as man became 
disobedient to the laws of his Maker he 
lost all the enjoyment of Eden and 
brought death upon himself and the 
whole human family. But God who is 
love, and who can be touched with the 
feelings of our infirmities thought man 
too great to be lost. Unborn generations 
were doomed to misery and woe as well 
as their guilty ancestors. So God took 
pity upon a forlorn world, and sent his 
only Begotten to redeem fallen humani- 
ty that all men might by complying 
with the requirements of the New Tes- 
tament again become the happy reci- 
pients of God's grace. " For this cause," 
says the apostle, "he (Christ) is the 
mediator of the New Testament, that by 



means of death, for the redemption of 
transgressors that were under the first 
testament, they which are called might 
receive the promise of eternal inheri- 
tance." Heb 9 : 5. Herein is the love 
of God manifested to the world. "Not 
that we loved God, but that he loved us, 
and sent his Son to be a propitiation for 
our sins." 1 John 4: 10. It was the 
love of God that brought his dear Son 
from Heaven to redeem fallen humanity 
from under the curse of a broken law. 
How necessary then since our Savior 
has M borne our griefs and carried our 
sorrows" that we become obedient to 
his will that we may after this mortal 
life is ended enter into the joys of the 
Lord and dwell with him and the re- 
deemed in heaven throughout the cease- 
less ages of eternity. The time was 
when God's worshipers could not enjoy 
the benefits of religion to the extent that 
Christians now do. And if we read 
carefully the 9th and 10th chapters of 
Paul's letter to his Hebrew brethren and 
other Apostolical writings we can readily 
understand how lost man's condition was 
before Jesus the Savior came into the 
world. In vain did God's people through 
the dispensation of the old law offer up 
their burnt sacrifices, their consoling 
comfort was in the promised Messiah. 
Prophets of old used to love to dwell 
upon the thought of a Savior coming 
into the world. They, of course, knew 
how depraved the human family had be- 
come by deviating from the principles 
of Divine truth. Hence it was sweet 
consolation for them to know that a Sa- 
vior should be born into the world. The 
prophet Zechariah when prophesying of 
the promised Messiah says, " In that 
day there shall be a fountain opened to 
the house of David, and to the inhabi- 
tants of Jerusalem, for sin and unclean- 
ness." Zech. 13 : 1. The sanctification 
by Christ here is fully predicted. Hence 

it is the atoning blood of Christ " that 
cleacseth us from all sin." " For God 
hath not appointed us unto wrath but 
to obtain salvation by our Lord Jesus 
Christ." How necessary then since the 
apostle has said, "ye are bought with a 
price," that we become obedient to the 
mandates of Heaven, that we may after 
death, enjoy the presence of the Lord 
and the sanctified, to all eternity. " For 
if the righteous scarcely be saved where 
shall the ungodly and sinuer appear?" 

If those who are seeking the ways of 
righteousness and instruction from the 
plain and simple yet holy teachings of 
God "scarcely be saved" what shall be- 
come of those who know not God and 
obey not the gospel of our Lord and 
Savior Jesus Christ. that all who 
have come to the years of accountability 
would ponder well what the condition 
of the disobedient will be in eternity, 
and come to the Lord while salvation is 
so freely offered and the invitation given 
"Come unto me all yc that are weary 
and heavy laden and I will give you 
rest," &c. 

The rest that the Savior promises 
here is to the penitent after a full re- 
signation to the will of God. But "there 
remaineth a rest for the people of God" 
that shall remain to all eternity. But 
how was that rest obtained? Through 
the sufferings of our Lord and Savior 
Jesus Christ; as says the apostle, "For 
Christ also hath once suffered for sins, 
the just for the unjust that he might 
bring us to God, being put to death in 
the flesh, but quickened by the Spirit." 
2 Peter 3 : 18. 

The sufferings of our Savior before 
death, were so great that it is impossible 
to comprehend how great they were 
while dying upon the cross. The trials 
that he had to encounter while travel- 
ing through this world preaching the 
gospel, healing the sick, and doing ma- 



ny other good acts were enough to pre 
sent that pain worn countenance in such 
an aspect as to terrify the most hardened 
heart at the thought ot crucifying such 
a meek and holy character. But no, 
the* trials and troubles that our Savior 
had to bear while sojourning in this 
wicked world exp>sed to the chilling 
blasts of the tempest, and the rays of 
the scorching sun. were uot enough to 
comph te our redemption unless he drauk 
that bitter cup of woe. Christ who 
through suffering* was made lower than 
the angels of Heaven, "hid not his 
back from the smiters and turned not 
his face from shame and spitting," but 
submitted to the cruel treatment of 
wicked men, yea, even suffered the most 
painful death that of the cross, that we 
through his sufferings might obtain 
eternal life Yea, he refused not to die 
that we through his sufferings might 
enjoy the blessings of au immortal li f e. 
He wore a crown of thorns that we 
might wear a crown of glory. He with 
tired limbs and faltering steps traversed 
the ruged bights of Jnda that we might 
walk upon the golden streets of New 
Jerusalem, the eternal city of God. He 
left his blissful abode in heaven, con- 
descended to a world stained with sin 
and pollution, and having not where to 
lay his head, he went with eagerness 
"about his Father's business." And 
when the time has arrived that he could 
say, "Father, I have finished the work 
thou gavest me to do," from nature's 
darkness and the powers of Satan, to 
thy great and marvelous light have I 
brought "lost ones" that were doomed 
to misery and woe." He refused not to 
die the most painful death that we might 
by obedience to the will of our Father 
in heaven obtain eternal life. But, alas! 
how few seem to desire immortal life. 
The sufferings of our Savior when skill- 
fully portrayed, has caused many of the 

unbelieving to seek the paths of peace 
and the love of a kind Kedeemer. But 
strange to say, there arc ninny who be- 
lieve that nothing short of .complying 
with the whole will of the Lord will se- 
cure our salvation, who will suffer the 
mind to be carried back to the (suffer- 
ings of their Savior, yea, even to B th- 
le he m's manger a»d view the Miffrrings 
through his mortal life, and snll resi-t 
his pleas and the demands of the Holy 
Spirit. They can sit and listen to rhe 
chosen of God and with Felix of o!d 
tremble at the thought of living in sin, 
and yet slight the councils of a merci- 
ful God, and neglect the opportunity of 
securing a home in Heaven. 

The prospect of a home forever in 
mansions of eternal glory where all is 
joy and peace, should arouse the most 
careless sinner to a sense of the duty 
he owes to God. And, dear reader, you 
who are yet in the service of Satan, 
think of the happiness of the righteous 
in eternity, and live uot for the present 
alone. Do not live so that you will miss 
the blessing of Heaven, and have to 
spend an immortal life in misery and 
woe. Think of the love your Savior 
manifested in the salvation of the hu- 
man family, and neglect not so great a 
salvation while mercy is so freely offered. 
Christ is still at the door of mercy, as 
he has already said, "Behold I stand at 
the door and knock: if any man hear 
my voice, and open the door, I will come 
in to him, and will sup with him, and 
he with me." " If any man " 
the sweet consolation in those words. 
They show that all who hear the voice 
of the Son of God, and obey his will 
shall not lose their crown of life which 
the Lord the righteous Judge shall give 
to all those that fear God and keep the 
commandments of our Lord and Savior 
Jesus Christ. 

0, then, dear reader, if you can by 



obedience to God obtain the happiness 
of an immortal life, take up thy cross at 
once, and follow thy noble lledeemer. 
Remember, "no cross — no crown," and 
spend not a mortal life in vanity. Per- 
haps some who read these lines have al- 
ready become tired of the vanities of 
life, and desire to live in peac3 and hap- 
piness. 0, then, if you little enjoy the 
society of the wicked, quit the service 
of Satan altogether, and enlist in the 
noble cause of thy Redeemer, and with 
patience run the race that is set before 
thee, and with Paul of old fight the 
good fight of faith, and when thou art 
d)ne with this mortal life, God will 
receive you home with him and the 
redeemed in heaven to enjoy eternal 
life "where the wicked cease from 
troubling, and where the weary are at 
rest " 

F. M. Snyder. 
JDe Graff, 0. 

The Legal Scriptural Name of 
God's People. 


In Isaiah, 62d chapter, we read, 
"For Zion's sake I will not rest, 
and for Jerusalem's sake I will not 
hold my peace, until the righteous- 
ness thereof shall go forth as 
brightness, and the salvation there- 
of as a lamp that burnetii, and the 
Gentiles shall see thy righteousness 
and all kings thy glory, and thou 
shalt be called by a new name 
which the mouth of the Lord shall 

Again, the Lord says, " Behold, 
my servants shall eat, but ye shall 
be hungry, behold, my servants 
shall drink, but ye shall be thirsty, 
behold, my servants shall rejoice 
but you shall be ashamed, behold, 
my servants shall sing for joy of 

heart, but you shall cry for sorrow 
of heart and shall howl for vexation 
of spirit. 

And you shall leave your name 
for a curse, to ray chosen, tor the 
Lord God shall slaj* }*ou, and pall 
his servants by another name." 

By the above citations we per- 
ceive very clearly that the people 
of God were at first called the ser- 
vants of God, and that they were 
justly entitled to this name from the 
fact of their doing his service with- 
out enquiring, or knowing why they 
did so. A servant seems to be a kind 
of blind instrument in the hands of 
an operator. We often find instan- 
ces upon record in the Bible, of the 
Lord calling persons his servants 
who seem by a careful examination 
of their history to have been very 
wicked persons, for instance in the 
prophecy of Jeremiah 27th and 28th 
chapter. " Thus saith the Lord, I 
have made the earth, the man and 
the beasts that are upon the ground 
by^ my great power, and by my out- 
stretched arm, and have given it 
unto whom it seemed good unto me, 
and now I have given all these lands 
into the hand of Nebuchadnezzar 
the king of Babylon, my servant, 
and the beasts of the field have I 
given him also to serve him. And 
all nations shall serve him, and his 
son, and his son's son, until the very 
time of his land come, and then ma- 
ny nations and great kings shall 
serve themselves of him." Note, 
the time when his land should come 
was at the expiration of the seventy 
years captivity. Then the Lord 
says,- "And it shall come to pass 
when seventy years are accom- 
plished, that I will punish the king 
of Babylon, and that nation, saith 
the Lord, for their iniquity," &c. 



Again wo read in the 50th chapter 
of Jeremiah thus: ' I have laid a 
snare for thee, and thou art taken, 
O, Babylon, and thou ivast not 
aware/* &c. 

Thus we can see as already stated 
that in former times the Lord called 
those his servants who were the 
blind instruments in his hands to ac- 
complish his work. 

But when Jesus Christ came, his 
mission was to enlighten the minds 
of the people, and to make known 
to them the will, and purposes of 
God concerning us. The will and 
doings of God which had been such 
a profound mystery that even the 
angels had desired to look into them, 
but had failed to do so, was now to 
be revealed unto man. Hence Christ 
became "a teacher," an expounder 
ol those mysteries which had baffled 
all human research, and completely 
puzzled the sages and philosophers 
of all ages. But Christ became a 
teacher of those things, revealing 
them to all who were willing to 
come under his tutorage. Hence all 
who thus became his pupils, or stu- 
dents were denominated disciples. 

The position of these disciples was 

I. evidently a grade above that of a 
servant, from the fact they were 
taught (or were being taught) the 
; mind of their teacher. After they 
; had thus been partly instructed by 
[ - initiation into the mysteries of the 
mind of God, and, when they began 
< to understand, and conform to the 
' principles of the doctrine thus taught 
them, then Christ u the teacher" calls 
them his friends: "ye are my friends 
if ye do whatsoever I command you. 
• Henceforth I call ye no more serv- 
\ ants, for the servant knoweth not 
i what his Lord doeth," but I have 
called you friends, for all things that 

I have heard of my Father I have 
made known unto you. 

Sere we see another name which 
is indicative of a still higher grade 
towards perfection given to the 
people of God. They seem now to 
have so far understood his will, and 
obtained his confidence as to be en- 
titled to the distinguishing name of 
Friends. Last, but not least, he 
called them brethren: "Whoso- 
ever doeth the will of my Father 
the same is my mother, my sister, 
and my brethren." 

" My mother and my brethren are 
those that know the will ol God, and 
do it." 

The apostle Paul says, that, for 
this cause he was not ashamed to 
call them brethren, saying, " I will 
declare thy name among many 
Brethren. Thus we see that after 
the disciples had been fully instruct- 
ed in the things pertaining to the 
kingdom of God, and its govern- 
ment, and began to practice accord- 
ing to the instructions which they 
had received from their Teacher, or 
in other words, when they were ac- 
counted competent to teach and 
practice the true principles of the 
doctrine of the kingdom that then 
Christ their Teacher acknowledges 
them as co- laborers, as equal instru- 
ments in disseminating light in in- 
culcating, and imparting that true 
wisdom " which cometh down from 
above, which is first pure, peaceable 
and easy to be entreated, and full of 
good fruits (or works) in the observ- 
ance of which there is great re- 

We have now noticed briefly, that 
the people of God were called ser- 
vants, and why? That they were 
also called disciples, and why ? That 
they were called brethren, and why ? 



We might also go on, an<l show they 
were called believers, saints, &c, ami 
why? hut have not time or space, 
in this short ennay lo do so Suffice 
it to say that there was a very signi- 
ficant and important cause tor all 
these names, when applied to indi 

When spoken of in a collective 
sense, the\ were called "the Church" 
— "the Church of God:' fee*. 

By T their enemies the)' were called 
" the sect of lite Nazarenen, Chria 
tians, &c., of which names they did 
not seem to he ashamed, although 
these were not their legal name, as 
we have clearly shown from the fact 
that they were not given them by 
the "rhouth of the Lord." Pan' 
says, " let none of yon suffer as a 
murderer, or as an evil doer, or as a 
busybody in other men's matter*, 
but if an} 7 mat) suffer as a Christian, 
let him not he ashamed " That they 
were first called Christians at Anti 
och by their enemies is admitted by 
all. Theretore the church was not 
called " the Christian Church" nor 
" the Dunhard Church" nor the Bap 
tist Church, nor the Presbyterian 
Church, nor the Methodist Church, 
nor the Lutheran Churck, nor the 
(ferman Baptist Church, nor the 
Christian Baptist, nor the Free Will 
Baptist, nor the Missionary Baptist, 
nor the Hardshell Baptist, nor the 
Methodist-Episcopal Church, South, 
nor the Methodist-Episcopal Church, 
North, nor the United Brethren, nor 
any other sectarian or unlawful 
name, but it was called " the Church 
of God," and the members, M the 
Brethren of our Lord Jesus Christ, 
<k ye are my brethren if you do what- 
soever I command you." Christ. 
" For this cause he was not ashamed 
to call them brethren." — Paul. 

We have shown that the proper 
and legal name of those who under- 
stand and practice the doctrine pro- 
mulgated by "the Lord" through 
the pernon of Jesus Christ, was that- 
of Brethren, when applied to them 
a- individuals, but when applied in 
a collective sense, it was and is lfc the 
Church ol God." We also see that 
the name " Christian 1 * was not triven 
tUem by "the mouth of the Lord" 
nut by the enemies of Jesus Christ, 
which were at Ant?oeh, and* who 
applied the name in token of the 
d«ep contempt which they felt for 
Christ and his followers. The-a-pos- 
tle Paul knowing this fact and" feel- 
ing the odium incident thereto, and 
that all those who openly professed 
to he followers of the meek and 
lowlj- Jesus might expect to have 
this vile asj>ersion hurled a<fc them 
trcm their enemies, exhorts them to 
fidelity and steadfastness in the faith, 
and endeavors to arm, and encourage 
them against the malevolence ot 
those their revilers. Hence he says, 
11 Let none of you suffer as a mur- 
derer" Peter (you remember) had 
charged those wicked Jews with be- 
ing the u murderer* and betrayers of 
the just one," and that they had de- 
nied him in the presence of Pilate 
when he was determined to let him 
go. Paul now brings this home to 
their remembrance, that although 
they have their names thus cast out 
as evil, by being called Christians, yet 
that is not as bad as being murderen 
— therefore their ease was iar bettei 
than those of their aecusors. "Or a* 
an evil-doer." That the evil whict 
those enemies of the religion of oui 
Lord Jesus Christ, were engaged in 
would ultimately redound to thei: 
own destruction and perdition, bu 
to the praise and glory of God, an< 



also to the joy and consolation of 

his followers. "Or a busybody in 
other men's matters," as meddlers in 
things which did not concern them, 
because for them to suffer as such 
would be far worse, than merely be 
ing called by the opprobious name 
of Christian. 

Therefore the apostle admonishes 
them to bear the cross despising the 
shame. Or, in other words, "if any 
suffer as a Christian, let him not be 
ashamed, but let him glorify God on 
this behalf." 

That the name Christian was a 
reproach in the early ages of Chris- 
tianity seems very evident to all 
who have taken any thought upon 
the subject, or examined Mosheim or 
any other writer of ancient Church 
history. All aacient Historians agree 
n recording this fact. 

We often hear persons claiming 
superiority over others in the fact 
that they belong to " the Christian 
Church" and therefore charge that 
all other denominations are sectarian. 

Now let us examine for a few mo- 
ments the grounds upon which they 
make this charge. 

1st, They claim that it is the only 
scriptural name. 

2nd, That the Church is Christ's 
Church, and 

3rd, That all the members com- 
posing " the Church " should be 
called Christians, and nothing else. 

We have already seen in a former 
part of this essay, that there were 
at least two other legal and scrip- 
tural names by which the people of 
God were called. We have also seen 
under what circumstances, and in 
what degree of perfection they were 
so -called. That when they were 
the blind instruments in the hands 
of God to perform his work, and ac- 

complish his purposes, they were 
called "servants." That when they 
became students — learning his will 

— that the}' were called "disciples," 
and that when they were instructed 
to know, understand, and practice 
the truths thus taught them, that 
then he was not ashamed to call 
them brethren, virtually acknowl- 
edging them as co laborers in the 
great work of salvation, and, " as 
being heirs together of the grace of 
life" — "heirs of God, and joint 
heirs with himself." 

So far as the scriptural name is 
concerned, we find the name Baptist 
contained in the " New Testament," 
as also the name Presbytery, but 
these are applied as distinctions in 
office — thus, " John the baptist" was 
so called because he baptized, hence 
all who baptize are legally baptists 
in that sense of the case. 

The apostles and elders were called 
" the presbytery" by virtue of their 
functions in the Church, hence all 
who exercise those holy functions in 
the Church are legally Presbyterians. 
And as it is by, or through the 
power and authority of the members 
of the Church that all those offices, 
or functions are performed, therefore 
all the members of the Church are 
legally Baptists, and also Presbyterians 

— taking this view of the subject. 
Now I am as much opposed to a 

sectarian name as any one should be, 
for 1 do verily believe that the dif- 
ferent names assumed by the pro- 
fessed Christians world has a great 
deal to do in keeping up the strife 
and division which is so prevalent 
in this our day. 

If all Christians would come to a 
oneness in name, and let that be the 
"Church of God," when spoken of 
collectively, and the endearing name 



of brethren when spoken of as mem- 
bers, thus : " God shall be one and his 
name one, and all ye are bretltmt," 
then indeed would the Lion and the 
Lamb lie down together, and the 
prayer of Christ be answered. 


No true Christian despises or neglects 
good works. They are always regarded 
in Scripture as the natural product of 
faith, so that by their presence or ab- 
sence a living faith can be detected with 
unerring certainty. " Every tree which 
bringeth not forth good fruit is hewn 
down and cast into the fire." G-ood 
works may take a thousand forms, just 
as an infinite variety of airs may be 
played upon an organ. But, as in the 
case of an organ, the intrument must be 
in good tune, must be played by a good 
performer, and must be supplied with a 
sufficiency of wind, in order that beau- 
tiful music may be produced, so must 
certain conditions be carried out in or- 
der that the works of the Christian may 
be pronounced "good." To enumerate 
the numbers and kinds of good works 
would be impossible; they are as many- 
fold and various as are the relationships 
existing between one member of society 
and another. Although they are wrought 
for the Lord's sake, they are all done 
toward man. God "is not ministered 
to by men's hands, as though he needed 
anything, seeing that he giveth to all 
life, and breath, and all things." (Acts 
17: 25.) When the Savior was upon 
earth, good works could be exercised 
towards him; but now that he is exalted 
to God's right hand, this is impossible; 
and so he says, "The poor ye have al- 
ways with you, but me ye have not al- 
ways." (John 12: 8.) Whatsoever is 
done now "in the name of a disciple" 
to one's fellow, is taken as good work 

rendered towards the Son of Man. Every 
form of kindness and of mercy; the de- 
votion of any part of one's time and 
means to teaching the uninstructed, to 
visiting the sick, to comforting the sor- 
rowful, to feeding the hungry, to restor- 
ing the fallen; every act of forbearance 
towards those who try one's temper, 
who heap slander or insult upon the 
character; every act of grace, of liber- 
ality, of compassion; the sacrifice of 
position for the welfare of another; the 
taking the second place where the first 
seems due — these and such as these are 
"good works." 

By what power are they wrought? 
The Bible, the Church, and the con- 
science of the Christian answer, By the 
power of God His Holy Spirit breathes 
into the heart, and from him proceed all 
holy desires, all good counsels, and all 
just works. We do not feel him work- 
ing, we cannot detect his presence by 
any organic movements; we simply see 
the result, and acknowledge that "power 
belongeth unto the Lord." "The wind 
bloweth where it listeth, and thou near- 
est the sound thereof, but canst not tell 
whence it cometh or wither it goeth; so 
is every one that is born of the Spirit." 
(John 3: 8.) Every Christian takes to 
himself and echoes the words of David: 
"Who am I, and what is my people, 
that we should be able to offer so willing- 
ly after this sort? for all things come of 
thee, and of thine own have we given 
thee." (1 Chron. 29: 14.) Where is 
boasting then? It is excluded. 

A second point to observe with regard 
to all good works is, that they spring 
from love. If they are wrought from 
any other motive, such as the desire to 
be respectable in the eyes of man, oi 
to win justification from God, they an 
absolutely worthless. For so says th< 
apostle : " Though I bestow all my good:3 
to feed the poor, and though 1 give mj 



body to be burned, and have not. love, 
it profiteth me nothing." (1 Cor. 13: 3.) 
" Faith;" that is, dependence on Gfod 
through Christ, "worketh by love." 
Christian labor is the labor of love." 
Love is never idle. It will always be 
up and doing. He whose heart has been 
touched so that he loves God and the 
Lord Jesus Christ, is daily manifesting 
that feeling in a life of usefulness. It 
was love that made the widow's farthing 
so valuable in the sight of Christ; she 
brought her heart with her gift. 

And this love springs from a sense of 
forgiveness. "We love him because he 
first loved us." The parable of the two 
debtors (Luke 7 : 41 — 43) is evidently 
based upon this truth. God has had 
great mercy upon us j he has liberated 
us from the bondage of corruption, and 
our heart, rejoicing in his love, turns to 
him as to a Father, and to Christ as to 
a Savior, and says, "Lord, what wilt 
thou have me to do?" 

The grand example of love and of 
those good works which spring from 
love, is our blessed Savior. " That the 
world may know that Hove the Father." 
(John 14 : 13.) This shows the secret 
spring of all his life; this accounts for 
his going about doing good, bearing the 
burdens of the weak, pleasing not him- 
self, but bearing all things, enduring all 
things, and finally giving his life a ran- 
som for many. And his commandment 
;X> his disciples is, that they should love 
)ne another as he has loved them. 

Whilst, however, love is the source 
rom which all good works spring, it 
nust not be forgotten that God has in 
i lis mercy furnished us with a secondary 
ncentive to a life of self-sacrifice, name- 
ly: the consciousness that such a life, 
i! Wringing from such a love, and rooted 
•; ,Q .such a faith, meets with God's ap- 
probation, and shall receive a reward 
ereafter. " God is not unrighteous to 

forgot your work and labor of love, 
which ye have showed towards his name, 
who have ministered to the saints, and 
yet do minister." (Heb. : 10.) "Here- 
in is my Father glorified, that ye bear 
much fruit" (John 15 : 8.) " To do 
good and to communicate forget not, for 
which sacrifices God is well pleased." 
(Heb. 13:16.) Thus, though good 
works proceed from God, yet the very 
fact of their being wrought out in his 
children, cause them to become a source 
of pleasure to him; and it is from the 
knowledge of this truth that Paul prays 
for Christians, that God may "make 
them perfect in every good work to do 
his will, working in them that which is 
well pleasing in his sight, through Jesus 
Christ, to whom be the glory." (Heb. 
13: 21.) Nor is this Divine approba- 
tion fruitless in results, for all Scripture 
testifies that the man of God will be 
rewarded according to his works, and 
that " he which soweth sparingly shall 
reap also sparingly, and he which soweth 
bountifully shall reap also bountifully." 
(2 Cor. 9 : 6.) 

One question remains to be answered. 
If good works spring from love, and if 
love is grounded on a sense of God's 
mercy through Christ, and of the sin- 
ner's justification through the blood of 
the Lamb, how is it that James says — 
"By works a man is justified, and not 
by faith only ? " (James 2 : 24.) What- 
ever church we belong to, and whatever 
doctrines we hold, it must be evident at 
first sight tkat some care is needed in 
reconciling this passage with the general 
teaching of Scripture, as exhibited, for 
instance, in the story of the Pharisee 
and the Publican. (Luke 18 : 9—14.) 
Is not the answer to the above question 
something to this effect ? What James 
says is perfectly true ; a faith which 
does not produce works is not a justify- 
ing faith ; supposing a man said — "I 



am justified, pardoned, accepted, ac- lercised the grace of God put at his dis- 
counted righteous before God, through posal here up m earth Every step in 
faith in Christ, who died for me," and the" process is "of God," aud all the 
yet did not love God, and did not begin glory, from first to last, is due to his 

to show that love in an unselfish life; 
then James would say to him — M You 
say you believe, but you do not really 
believe; your faith is a dead faith ; the 
Spirit of Christ is not working in you, 
therefore you cannot be one with him 
by faith, therefore you have not real 
faith at all." The grace of God is not 

unutterable love. — Selected. 

For the Visitor. 

Non-Conformity to the World. 

" Be ye not conformed to this world ; but be 
ye transformed by the renewing of your mind, 
that ye may prove what is that good, acceptable, 
and perfect will of God." Rom. 12: 2. 

a fiction, but a reality ; and if a man | These are words I fear, are too little 
becomes conscious of his sinfulness and ! regarded among the Brethren We also 
flees for refuge to the cross of Christ, \ rea d in the first chapter of the first 
saying, " God be merciful to me a sin- epistle of Peter, 14rh verse thus: u M 
ner," God does have mercy on him. obedient children, not fasbiouiug your- 
He not only pardons his iniquities, how | .selves according to the former lusts iu 
ever great, but he also begins to operate I your ignorance." A great many of oui 

upon the man's heart, pouring in life, 
peace, joy, strength, and the other gifts 
of the Holy Spirit. A vital union is 

Brethren say, we have no scripture U 
prove that we must wear a round coat 
We are willing to admit this at once 

thus effected between man and God \ But we have plenty of scripture to prove 
through faith in Christ Jesus. And I thai we are to be a separate people fron 
this union manifests itself in a renewed the world. Aud the Brethren hav< 
character. The converted man is " mar- 1 established an order in anuual conference 
ried to Christ, who is raised from the | and if we don't want to live up to wha 
dead, that we may bring forth fruit uuto j [ s done at annual conference, I ask whj 
God." (Rom. 7 : 4.) If there is no do we send Brethren there to adopt rule 

for the church to be governed by ? Wt 
had better take the money paid out it 
that way and give it to the poor. 

fruit, that is a sign that there is no true 
union; in other words, faith without 
works is dead If faith does not pro 
duce good works, it evidently has not! have confidence enough in my brethre: 
brought the sinner to God for justifica that when they meet in annual counci 
tion, and the real step called "coming that they aim to be governed by th 
to Christ," has never been taken. This word of God, and from that word the 
shows in what sense good works co ; have established this order. 

operate with faith in the matter of jus 
tification. They do not form its ground, 

I believe every brother and sister wii 
say with me that the order of the Bret! 

but they do form its necess»ry conse | ren is not wrong, and if not wrong 
quence, and therefore its test. must be right, for we understand by tl 

We conclude, then, that the sinner word of God, that there are only tw 
who really comes to Christ is now ac ways, 
cepted by God on the ground of the way. 
atonement wrought upon the cross, and Brethren is right, and it would be go 
that he will be rewarded hereafter ac j for every brother and sister to confor 
cording to the way in which he has ex- to that order. " He that knoweth to < 

one wrong way and one rig! 
So we will say the order of tl 



good, and dneth it not, to him it is sin." 
M What shall we say then, shall we con- 
tinue in sin that grace may abound ? 
God forbid." Ron. tf: I. " For who- 
soever coiniuitteth sin, transgresseth also 
the law." i John 8 : 4. 

The annual meeting has said that 
ministering brethren should admonish 
brethren not conforming to the order, 
from time to time, and if they would 
not hear, to deal with them according 
to the 18th chapter of Matthew. I fear 
some of our ministering brethren will 
be found behind the mark in this solemn 

A. 8. Leer 

Girard. III. 


To the dear brethren and sisters every- 
where : Greeting. 

We take this method of informing 
you, that we greatly desire that the 
members of our common brotherhood in 
our sister states visit us, that we there- 
by may be strengthened in our spiritual 
man, and also have your help and in- 
fluence to build up the cause of Christ 
in Missouri; and especially do we desire 
our fellow laboring Brethren to visit us, 
and give us their help in preaching the 
word and doctrine to us and to the 
people of our state. And that their 
.visits indeed be to the advantage or pro- 
fit of the church, we ask, in all charity, 
ill ordained brethren traveling through 
)r into the state to use Heavenly wisdom 
n organizing churches, ordaining Elders, 
ind advancing brethren to the word, or 
ieaconship; so as to fill the offices of 
f he church with brethren who have 
novtn themselves to be in possession of 
he humble principles of the Gospel, by 
heir/ plain personal appearance and 
icily walk. For many of us are well 
t ouvinced that, for a want of carefulness 

in this matter, the work of the Lord has 
been greatly impeded, and the church 
burdened or weighted with corruption, 
in many places, and the labors or preach- 
ing of plain brethren, when holding 
forth the simplicity of the gospel under- 
valued. And we in Missouri wish to 
use every gospel means to secure the 
prosperity of the church in our state, 
and in this way we can, at least so far 
as creating of officers in the state is 
concerned in this matter. And those 
officers who move to us, who are not of 
the above mentioned character and life, 
we will try and earnestly admonish in 
love to have them fall in with us in the 
observance of self denial. There are 
now, I believe, some six or eight or- 
dained brethren in our state, who, if 
apprized of such wants as referred to in 
this article, can attend to them without 
hurrying things in an unsafe manner, 
aud thus prevent the ordaining of no- 
vices who have only been in the ministry 
about three years, and young in age and 
experience; and also present the elect- 
ing of others to the word and deacon- 
ship, who look like the world in their 
appearances, and are yet unproven as to 
evidence of strength in christian prin- 
ciples, which should be seen and known 
of a brother before he is put into official 
life or position in the church. Hence 
Paul says to Timothy : " Lay hands 
suddenly on no man," &c. We all know 
that it is not merely the going through 
with holding elections, and filling the 
offices of the church with officers, that 
will advantage the church. The church 
will be much more successful with a few 
officers of proper qualifications and prin- 
ciples, than to have many officers who 
lack these. 

Yours in bonds of love, by the ap- 
proval of many. 

John Harseey. 

Cornelia, Mo. 



ik Janiflg §in\t 


" Train up a child in the way he 
should go, and when he is old he will 
not depart from it." This is not only a 
divine injunction, but a principle of ac- 
tion understood and practiced by every 
intelligent gardener; hence the familiar 
adage, '-'as the twig is bent the tree is 
inclined." On entering any well kept 
nursery we can not but well admire the 
symmetrical proportions of those beau- 
tiful evergreens and maple plants ; they 
have been trained there. At the end 
of the long row we notice a plant, crook 
ed and unsightly, we ask the gardner, 
"What makes the difference?" He re 
plies, "Oh! I have not trained that at 
all, I have just let it alone" Alas! 
how many precious immortal plants are 
"let alone," to g*ow up just as they 
please, and salder still it is to know 
that they are not orphans. Are we to 
understand by this illustration that if 
we desire that the "olive plants which 
are springing up around our table," 
should grow upright we must commence 
the bending process when they are but 
twigs? Most certainly. An anxious 
mother once asked the Rev. Robert Hall 
the celebrated pulpit orator, " How soon 
should I begin to teach my boy?" 
" How old is he ?" he replied ; " eighteen 
months," was the answer; 'then ma- 
dam, you have lost a whole year alrea- 
dy." How very few there are on whom 
the holy name of mother rests, can real- 
ize or even understand the refined and 
sacred emotions breathed forth in the 
following exquisitely beautiful lines by 
the late Mrs. Emily Judson, on the 
birth of her first born : 

"This beautiful, mysterious thing, 

This seeming visitant from Heaven ; 
This bird with an immortal wing, 

To me, to me thy hand hath given ! 

A sncred awe is in my room, 
I tremble with delicious fear." 

"The future with its light and gloom. 

Time and eternity are here. 
Hopes, doubts in eager tumult rise, 

Hear, oh ! my God ! one earnest prayer, 
Ilooui for my bird in Paradise, 

And give her angel plumage there ! " 

Yes, "these birds with immortal 
wings" are lent to us to be trained for 
Paradise; their voices to be attuned to 
songs of sacred melody here, so that 
when they reach the heavenly city and 
harps of gold are placed in their hands, 
they can readily strike them to the 
richer, sweeter symphonies of Heaven. 
We are apt to lose sight of the import- 
ant fact in the training of our children, 
that we have a three fold work to do. 
A child possesses a soul or heart, a mind 
and a body. The latter is only the cas- 
ket in which the two former invaluable 
jewels are held, but they are intimately 
and inseparably connected one with the 
other, each to be molded and fitted for 
its own appropriate sphere of action in 
life's warfare. Some mothers devote 
their exclusive attention to the physical 
wants of their children; several hoursl 
of each day are spent in preparing some- 
thing nice for the gratification of the 
palate. A few more hours are then) 
devoted to the fixing up of a costly gar- 
ment for the evening's entertainment to 
which a daughter has been invited, and. 
at an hour when that mother ought tc 
be seeking "tir'd nature's sweet restorer, 
balmy sleep," with heavy eye-lids and. 
weary steps s>he adorns her child for the 
midnight ball. Is this not a solemn 
masquerade? But preparatory to this) 
she has called in the help of Monsieon 
Longshanks in giving her daughter lesl 
sons in the art of " tripping on the lighj 
fantastic toe," not knowing that Damd 
Nature has already trained those toes! 
for it is as natural for a child to danc 
as to sing or laugh, the connection be - 



twcen our toes and the music of a violin, 
is simply that of cause and effect. This 
teaching to dance is altogether super- 
fluous. But says the mother, " I want 
to have my girls graceful in their move- 
ments and ladylike in their manners," 
and so this part of their training which 
is peculiarly a woman's and a mother's 
work, is transferred to a bowing, grin- 
ning French dancing master, who is in 
my estimation nothing more than a 
human monkey. Do we not know that 
our children watch our steps and actions 
more closely and critically than they do 
those of their dancing master? If 
mothers are lady-like in their manners 
their daughters will necessarily be the 
same, and so vice versa. Another class 
of mothers are extremely anxi-ous that 
their daughters should have cultivated 
minds, and to accomplish this, they are 
sent away at an early age to a boarding 
school, more frequently a nunnery, they 
have had no home culture ; in caring 
for mind and body, the heart has been 
quite forgotten. I was standing in a 
book-store one day talking to a friend, 
when one of this class of mothers came 
in to select a library for her daughter 
who was expected shortly from school, 
having at sixteen "finished her learning," 
to use her own elegant phraseology. I 
had just purchased Grace Aguilar's 
works in plain binding and sober color, 
and my friend shewed them to her. 
M La ! no I don't want them homely 
looking books, shew me them handsome 
red ones." Was that mother fitted to 
be the intelligent companion of an educ- 
ated daughter? I did not remain to see 
the literary taste she displayed in her 
selection, but walked out recalling the 
following incident related by Burns; he 
was visiting at the palace of an illiterate 
nobleman who had a splendid library. 
His- lordship with some pomp, exhibited 
his-' well selected books, of whose con- 

tents he was totally ignorant. The gifted 
ploughman quietly took out his pencil 
and wrote on a fly-leaf the following 
lampoon : 

"Freo through the leaves yo maggots make 
your windings, 

But for his lordship's sake, oh! spare the bind- 

This could with equal propriety be 
labeled on many a book-shelf of Ameri- 
can aristocracy. When we as mothers 
take hold of each strand in that three- 
fold chord separately, and then carefully 
and judiciously twine them, one around 
the other, till it presents a perfect and 
compact whole then, and not till then, 
have we "trained" our children aright. 

God pity the poor woman to whom 
the solemn duties and responsibities of 
maternity come, and she all unprepared 
for them. In view of this burden of 
care and labor, we are often led to ex- 
claim despairingly, " who is sufficient 
for these things ? " There is heard in 
response the vocie of infinite goodness 
and mercy. " My grace is sufficient ! " 
— Selected. 

goutft'a Department 


A few weeks ago, on board an Eng- 
lish steamer, a little ragged boy, aged 
nine years, was discovered on the fourth 
day of the voyage out from Liverpool 
to New York, and carried before the 
first mate, whose duty it was to deal 
with such cases. 

When questioned as to his object in 
being stowed away, and who brought 
him on board, the boy, who had a beau- 
tiful sunny face, and eyes that looked 
like the very mirrors of truth, replied 
that his step-father did it, because he 
could not afford to keep him, nor to pay 
his passage out to Halifax, where he 



had an aunt wIm w;k well off, and to 
wlu'S ebouse he was g<'ing. 

The male did not believe the story, 
in spite of the winning face and truth- 
ful accents of the boy. He had seen 
too much of stowaways to be easily de- 
ceived by them, he said; and it was his 
firm conviction that the boy had been 
brought on board and provided with 
food by the sailors. The little fellow 
was wry roughly handled in conse- 

Day by day he was questioned and 
re questioned, but always with the 
same result He did not know a sailor 
on board, and his father alone had se 
creted him and given him the food 
which he ate 

At last the mate, wearied by the boy's 
persistence in the same story, and per 
haps a little anxious to inculpate the 
sailors, seized him one day by the collar 
and dragging him to the fore, told him 
that unless he told the truth in ten 
minutes from that time, he would hang 
him from the yard-arm. He then made 
him sit down under it on the deck. All 
around him were the passengers and sai- 
lors of the midway watch, and in front 
of him stood the inexorable mate, with 
his chronometer in his hand and the of- 
ficers of the ship by his side. 

It was the finest sight, said our in- 
formant, that I ever beheld — to see the 
pale, proud, sorrowful face of that noble 
boy, his head erect, his beautiful eyes 
bright through the tears that suffused 
them When eight minutes had fled, 
the mate told him he had but two min- 
utes to live, and advised him to speak 
the truth and save his life; but he re- 
plied, with the utmost simplicity and 
sincerity, by asking the mate if he might 

The mate said nothing, but nodded 
his head and turned as pale as a ghost, 
and shook with trembling like a reed 

with the wind. And there, a 1 ! eyes 
turned on him the brave and noble little 
fellow — this poor boy whom society 
owned not, and whose own step father 
could not care for him — there he knelt 
with clasped hands and eyes upturned 
to Heaven, while he repeated audibly 
the Lord's prayer, and prayed the dear 
Lord Jesus to take him to heaven. 

Our informant adds that there then 
occurred a scene as of Pentecost. Subs 
broke from strong, hard hearts, as the 
mite sprang forward to the boy and 
clasped him to his bossom, and kissed 
him and blessed him, and told him how 
sincerely he now believed bis story, and 
how glad he was that he had been brave 
enough to face death, and b± willing to 
sacrifice his life for the truth of his 
word. — Good Words. 


A few Thoughts on our last Annual 
Plymouth, Ind , 


outh, Ind , ) 
22nd, 1870. j 

First I will say that I got home safe, 
and thank the Lord for it, and found all 
well, and hope all our dear brethren 
and sisters and friends were equally 
favored by the Lord. When L got 
to Plymouth I found my son-in-law at 
the station though it was 9 o'clock in 
the evening. I was truly glad to «ee 

On the 12th we had two meetings, 
and the same day there were 6 received 
by baptism. 

Now I will say to our dear brethren 
that I was much pleased with our An- 
nual Meeting this year, as there was less 
business and much love shown by all. 
This makes me think by the next An- 
nual Meeting we will have less business, 



and [ believe, if we, who are the house- 1 
keepers in the churches, will do our part j 
in managing the business at home, in 
keeping ourselves and members in good 
order according to the Gospel, we will 
cot have many quostions to carry to our 
Annual Meetings. I mean, we should 
not make cases of every thing we hear 
and see. We ought to be very careful 
even in our house keeping, and if there 
is so much fault finding, we ought not 
take every thing into the church, but 
6ee whether it is a tresspass or a trans- 
gression, and if a tresspass, see whether 
the member offended, has done his or 
her duty as they promised, and if they 
have not, have them to do s ). And I 
do believe if the offended member will 
go according to the directions given by 
the Savior in Matt. 18: 19, where he 
.'•aid : " if two of you shall agree on 
earth as touching any thing that they 
shall ask, it shall be done for them of 
my Father which is in heaven," I be- 
lieve the Savior meant those two should 
agree to first bow before the Lord and 
ask him sincerely to help them to be- 
come reconciled together, and I do be- 
lieve nine cases out of ten will be settled 
and never come before the church much 
less before the world as it often does. 
My advise is to us all, not to take of- 
fence so soon. First see whether we are 
clear, and if we are not, first take the 
beam out of our own eyes, then we 
shall, says the Savior, "see clearly to 
take the moat out of our brother's eye." 
Now, dear members, I don't believe in 
giving offence, but I don't believe in 
taking offence so quick. We must bear 
much as the Lord has to or does bear 
much with us 1 Cor. 8:11 — 13. If 
I can bear to do something that some 
cannot do, and it should offend any of 
my d< ar members, shall the weak brother 
perish for whom Christ died ? 12th verse. 
a But when ye sin so against the breth- 
ren and wound their weak conscience, 
ye sin against Christ." Paul says, 
" Wherefore, if meat make my brother 
to offend, I will eat no flesh while the 
world standeth ." I will add and say, 
let us watch and pray, so as not to do 

any tiling whatever to offVnd our dear 
members. Rut if we should offend by 
doing what God requires ol us to do, 
then we must obey God rather than 
man. But if we have not a "thus saith 
the Lord" for it, we should bear, for 
Christ bears with us. I do believe, 
dear members, if we have love one for 
another as we should have, we will not 
have so much trouble, for love beareth 
much. "Beareth all things, believeth 
all things, hopeth all things, endureth 
all things." 1 Cor. 13: 7. "Charity 
never faileth." (8th verse.) Let us all 
covet the best gifts, and if we live to 
meet again in annual council, we will 
get along with business in the name of 
the Lord And I do believe, if we in 
our districts, will do as siid before,, not 
make cases of every little thing, but 
try to settle such at home, we shall do 
well. Let us all say: 

What ar<? others' faults to me, 
I have not a vulture's bill. 
To pick at every flaw I see, 
And make it wider still. 

It is enough for me to know, 
I have follies of my own ; 
And on my heart the care bes'ow, 
And let my friends alone. 

If wisdom's way we wisely seek, 
Five things observe with care : 
Of whom ye sr eak, to whom ye speak, 
And haw, and when, and where. 

John Knisley. 

Fayettsville, W. Va., | 
July 11th, 1870. } 

By request we publish the receipt of 
the following douations for the puipose 
of building a meeting-house for the 
Brethren in Fayette Co , W. Va., in 
place of the one destroyed by thi army 
during the war. 

Received by John Arnold, Mil ford, 

Ind. : 

of Eld. Jacob Miller, Portage, Ind., $ 

of Eld. James Miller, " " 

of Ro«k Run Congregation, Tn'i., 

of Soiomon's Creek Congregation, Ind., 

Exchange per Check 


5 no 

5 00 

10 00 

10 00 

$30 00 


Received by me from John Arnold by 

check $29 80 

J. S. Flory. 







Thou hast gained that heave»ly shore, 
Where joys for thee were kept in store; 
Joys that shall last for evermore. 

All the Saints of old are there: 

"With thee their songs of praises share; 

With which no earthly songs compare. 

Oh! what joy, for Saints to meet 
Around the Savior's; 
And all His tender love repeat. 

There the glorious feast is spread ; 
The Savior seated at its head; 
Where all with heavenly food are fed. 

In heaven no name or sect are known ; 
But all before the Savior's throne 
Were saved by His dear blood alone. 

There thy dear kindred thou ^halt see; 
And ever with the Lord shall be — 
Happy through all eternity. 

J. E. McIlhenney. 
May 29th, 1870. 


Died in the Wadams Grove Church, Julv 6th, 
1870, CYRINE GIRTON, wife of Br. John 
Girton, aged 61 years, 10 months and 11 days. 
Disease of the heart. The day of her death she 
spun yarn and eat a hearty dinner, and in about 
an hour she was taken very sick. The doctor 
was called, but in five hours her spirit had taken 
a flight to try the realities of an unknown world. 
She leaves a kind husband and father and one 
young daughter to mourn her loss, but we hope 
tbat their loss is her gain. 

Funeral services by the brethren from John 
11: 25 and 26. 

Jaites Mew. 

Died near Uniontown' Carroll Co., Md., June 
18, 1S70, MARY SUSAN, eldest daughter of 
Bro. Upton and sister Elisabeth Roop, aged 18 
years and 6 days. On the 20th her remains 
were consigned to the grave, in the presence of 
a large concourse of relatives and friends. 

Funeral services by the Brethren. 

Died near New Windsor, in the same county, 
June 21, 1870, JOHN ENGEL, aged 84 year's, 
9 months and 8 days. On the 23rd his remains 
were interred in the grave yard attache! to the 
Brethren's meeting-house, at Pipe Creek, Md. 
Funeral services by the Brethren. 

Died at Brooklyn, Poweshiek Co., Iowa, June 
3rd, brother JOHN SNYDER, formerly from 
Ohio, aged 73 years, 4 months and 20 days. 
Funeral discourse by Eld. Samuel Garber and 
others, from Thess. 5 : 9, 10. He was a faithful 
member of the Brethrenn for many years. 

J. S. Snyder. 

Died in the Sandy Creek cengregation, Alle- 
ghany county, Maryland, June the 4th, 1870, 
WILLIAM FIKE, aged 35 years, 10 months 
and 13 days. He had sent for brother Jacob M. 
Thomas and the writer to receive him into the 
church, and he was conveyed to the water on a 
spring wagon with a bed on it, where he was 
baptized and then taken back to his house. 
This was on the 22nd ol April. On the 7th of 
May we had a private Lovefeast at his house 
according to his desire, which seemed to revive 
him very much. He had been sick for a year 
i or more, with Chronic Inflammation of the 
Bronchial tubes. He ate nothing for 8 or 10 
days, then fell asleep in Jesus. He selected 
Prov. 14: 32, litter clause, "But the righteous 
hath hope in his death," for his funera! dis- 
course; also the 665th hymn. The deceased 
leaves a widow and three children to mourn 
their loss, which we trust is his great, gain. 

Funeral services by Eld. Jacob M. Thomas 
and the writer. 

Jacob Beeghi.v. 

Also in Sandy Creek church, p avette Co., Pa., 
May 10th, 1870, sister SARAH SICKLE, wife 
of William Sickle, and daughter of Solomon 
Workman, a de-icon in the church, aged 34 years 
and 5 days. She was subject to Hysterics. The 
last attack she told her husband that she was 
going to leave him and that she was glad that 
the time had arrived. 

Funeral services by Elder Jacob M. Thomas 
and the writer from Isa. 38: 1, latter clause: 
"Thus saith the Lord, set thine house in order, 
for thou shalt die and not live." 

Jacob Beegqly. 

Died in the Philadelphia church. Pa.. May 
7th, 1870, sister MARY K. LANGSTROTH, 
aged 77 years. Sister Langstroth was the 
daughter of Eld. Peter Keyser, for a long time 
the pastor of the Philadelphia church. 

Died in the Desmoines Valley church, P-lk 
Co., Iowa, May 26th, 1870, of a lingering 
disease, br. SAMUEL ROTHROCK, aged 7<5 
years, 9 months and 26 days. He bore his af- 
fliction with Christian resignation, and like 
Paul, preferred to be absent from the body that 
he might be present with the Lord. He was a 
faithful minister, and an exemplary member of 
the church. 

The funeral occasion was improved by the 
brethren from Philip. 1: 21, a text selected by 
the deceased. 


Died in Macoupin Co., I1L, May 15th, 1870. 
sister MARY WATSON, aged 81 years, 10 
months and 5 days. She was a consistent mem- 
ber for many years. Her sickness was short, 
and she had no desire to get well, but desire i 
to leave this troublesome world and join the an- 
thems beyond the sky. Funeral services by 
Elder John Crist. 

['Companion' please copy.] 


Hooks. Pamphlets Cards. Labels, Circulars. 
Bill Heads Blanks, Porters. ,V -• &c. primed 

lo ' cider, in a workmanlike manner, and 



Hooks. Pamphlets, Newspaper and other 
Advertisements and Cuts Stereotyped to order. 

Orders from a distance promptly attended 
. Address H. J. KURTZ. Dayton, O. 
Office at 00.| Jefferson street, up stairs. 
[ opposite the Beckel House."] 

be taken with benefit in all diseases from a 

bad cold to a violent fever, tV a ringworm 

to a bad Case of scrofula or cancel Infants 
can take it as well :\f the aged and feeble, and 

,dily wherever it is known. Will be 

sent upon the most liberal terras t<> those who 
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The Health Messenger will be seni free '<> 
any address For particulars address \)r. P. 
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Waynesboro, Pa. 


Nkw Edition. 

(Containing between five and six hundred 
iires. and over ei<*hl hundred hymns.) 


I have still on hand a number id" my books 
containing a discussion with Dr. J J. Jackson 
( Disciple i on trine immersion, an account of 
his conversion and change, a treatise on the 
Lord's Snpper, an essay on the new birth and 
a dialogue on the doctrine of non-resistance, 
with an address to the reador. The whole 
containing 282 pages neatly jbound, which I 
oiler on the following terms': 

Single copy post paid $ 68 

Per dozen, post paid 7 00 

Patronage solicited and reasonable deduc- 
tion made to agents. 

B. F. Moomaw, 
Bonsack, Roanoke Co., Va. 

Books on Freemasonry ! 

MASONRY. By President Finney. "A 
clear, candit and Christian discussion of this 
subject." Price $1,00. 


By Elder D Barnard. 

To which is appended 


Mysteries of Odd-Fellowship, 

By a Member of the Craft. 
The whole containing over five hundred 
pages, latelv revised and republished. Price 

Tin 1 above hooks sent postpaid at annexed 
prices. Address H. J. KURTZ Dayton. O. 

Those who are prejudiced against anything 
,new should know that Dr. Fahrney's Blood 
Cleanser or Panacea was used in practice by 
old Df. P. Fahrne) of Washington county, 
Md., as far back as 17^9. It is now put up in 
bottles but the medicinal properties are the 
same. Unlike anything else in market it can 

Sheep binding plain, single $ ,75 

•' •' per dozen 7.25 

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'■ per doz 7.25 

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Sent by mail prepaid at the retail price. 
When ordered by the dozen, add 1.25 pe.i 
dozen for postage. 

The Nkw Gkrman Hymn Book. 
This book vvill contain about two hundred 
pages and about three hundred hymns. It 
will be bound with the new English book; 
and both together will be sold at the following 
prices : 

Turkey morocco, single $ 1 .25 

per dozen 12,00 

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The German book alone will be sold at the 
following prices : 

Sheep binding plain, single $0.50 

per dozen 5,00 

When several dozen are wanted, it is best 
to have them boxed. A box containing five 
or six dozen will cost about fifty cents. This 
should be added. Books sent in this way 
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Give plain directions in what way books 
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All remittances of any considerable amount 
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Covington. .Miami Co., O. 



The Alabaster Box of Oiutment 857 

Does Christianity Sanction Literature?.. 262 
Fornication Annul or Suspend the 

Marria-e Contract.' 205 

Momentous Themes. No. 6 271 

Rewards in the Coming Age 275 

Sound Doctrine 277 

Religions Experiences 278 

•• How Oft Shall I Forgive?" 279 

Our Lord's Bible 280 

The Family Circle: 

Sensational Literature 281 

Food for Lambs 282 

Poetry : 

Follow Thou Me 284 

Casting All on Jesus 

Correspondence 285 

News from Churches 286 

Notices and Obituaries 288 

Letters Received. 

From P. C. Williams, Jos. I. Cover, Geo. 
Zahn. T. 0. Johnson, J. G. Custer, J. Cripe, 
P. Brothers, It. R Holsinger, D. Diltz, Jacob 
Beeghly, A. Sager, David M. Witmer, Eman'l 
Lyon, J. K. Beery, James Ridenouer John 
Nicholson, Ananias Hensel. D. P. Say'er, Su- 
san rum packer, E. Henricks. H. Clay, W. 
Arnold. H. D. Davy, H. R. Holsinger, Tho's 
Major, H. B. Brumbaugh, Jacoh Wine, Mills 
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maw, W. D. Mallows, W. Arnold, Andrew H. 
Snowberger, G. W. Baum, H. B. Bru 'ibaugh, 
R. E. Francis Nancy Grove, Henry Kurtz, J. 
P. Bbersole, W. Arnold, H. R. Holsinger, J. 
D. Hanghtelin. 


From Jacob Blaugh, Daniel Hays, Noah 
Henricks, J >hn Shepherd, Adam Beelman, J. 
B. Diehl, Enoch Fry, H. Talhelm, Susanna 
Sidle, Ira E. Hopkins, N. N. of Bryan, Michi 
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Wise, Wm. George, David Grossnickle, Jesse 
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m ■ m 

Illiie** of the Printer, 

Who has been and is still prostrated with serious 
sickness (bilious fever subsiding into typhoid \ 
will have to excuse any shortcomings in this 
number. The Father who left his own home 
with one sick there, to come to the bedside of 
his son here, asks the prayers of all. 

Eld. Henry Kurtz. 
August 26th, 1S70. 


These were translated from the English more 
than two months ago, but by the time the Ger- 
man pr'mters wei work, that first 
translation being mislaid, another translation 
was hastily made, set up in type and finally 
printed while the publisher was already sick. 
Please, excuse unavoidable delay and mistakes. 


A Treatise on the Practice of Medicine, 
adapted to popular use, and made familiar to 
the ordinary nadir. 

It gives the symptoms of the various disea- 
ses incident to the human family, with appro- 
priate remedies — the best known — and the 
general treatment required in each case. It 
is illustrated with numerous engravings — 
about a hundred fine cuts of the most com- 
mon medical plants, with the description, lo- 
cality and habits, and medical uses of them. 
A Glossary is annexed defining the technical 
terms, and also a complete Index. 624 pp. 

The book is strongly bound in leather. 
The binding of some of the books is slightly 
marred, but not to materially injure its du- 
rability. Otherwise the book is in good order. 
Only a limited number of these books is for 
sale and those wanting a copy must order 
soon. Every family should have a work of 
the kind. Sent postpaid for §2,15 or by ex- 
press for $1.75. This is just about half price. 
Address H. J. Kurtz. Dayton, O. 


fuer allerlei Krankheiten und Zufaelle an 
Menschen und Vieh. Price 25 cents. 


H. J. Kurtz, Dayton, 0. 




A thorough work on China, with numerous 
illustrations of Scenes in China. 

Synopsis of contents of some of the chap- 

Chap. 1. Introduction. 
Cbap. 2. The Chinese People : their ori- 
gin — Races in the empire. 

"Chap. 3. Geography, Vegetable Produc- 
tions. Animals, &c 

Chap. 4. Social life, amusements, festivals, 
the government. 

Chap. 5. The Patriarchal Age in China. 
6. Augustan Age in Chiua. 
" 7. The Middle Ages in China. 
•' 12. The Opium War. 
" 16. Chinese emigration. 
" 17. Chinese labor. 
" 23. The Future of the Chinese Race. 
Agents wanted. Address 

National Publishing Co. Cincinnati, o. 

G08PKL TOOT ©ft. 

Vol. XX. 


No. 9. 


"Now when Jesus was in Bethany, in the 
house of Simon the leper, there came unto him 
a woman having an alabaster-box of very pre- 
cious ointment, and poured it on his head, as he 
sat at meat. But when his disciples saw it, 
they had indignation, saying, to what purpose 
is this waste? For this ointment might have 
been sold for much, and given to the poor. — 
When Jesus understood it, he said unto them' 
why trouble ye the woman? for she hath 
wrought a good work upon me. For ye have 
the poor always with you ; but me ye have not 
always. For in that she hath poured this oint- 
ment on my body, she did it for my burial. 
Verily 1 say unto you, wheresoever this Gospel 
shall be preached in the whole world, there shall 
also this, that this woman hath done, be told 
for a memorial of her." Matt. 26 : 6 — 13. 

At our last Annual Meeting this 
subject was introduced as the min- 
utes show, some ot our brethren 
thinking it deserving of more notice 
than is usually given to it. The 
circumstance was alluded to in our 
presence after the meeting closed, 
and it was suggested that we might 
write an article upon it for our ma- 
gazine. The suggestion struck our 
mind with some force, and left an 
impression. We shall, therefore, of- 
fer some thoughts upon it. 

The work of Mary in anointing 
the body of Jesus, in itself would 
seem to be a matter of no great im- 
portance or significance; but it was 
viewed in a different light by our 
Lord, and the manner in which he 
spoke of it, evidently shows that 
there, was something in it suggestive 
and instructive. 

It will help us to understand the 
propriety, and appreciate the work 
of Mary — the work which drew 

from the Savior such strong language 
of approbation, to know that ac- 
cording to the custom of the east, 
she gave the highest token of respect 
to our Lord that she could have 
given. As such a custom is not 
known among us, a work of that 
kind to a guest, would appear strange 
and extraordinary; but it was very 
expressive to those who witnessed 
it. Ointment, or perfumed oil, was 
poured upon the head of kings and 
priests, and other persons of distinc- 
tion, at feasts and on other solemn 
occasions; and it was an emblem of 
honor, peace and gladness. David 
when drawing a lively picture of 
God's blessings, says, "Thou pre- 
parest a table before me in the pre- 
sence of mine enemies. Thou an 
ointest my head with oil; my cup 
runneth over." Ps. 23: 5. And when 
he would set forth the blessedness 
of peace and unity, he uses the fol- 
lowing language: "It is like the 
precious ointment upon the head, 
that ran down upon the beard, even 
Aaron's beard : that went down to 
the skirts of his garments." Ps. 133: 
2. When he would show God's ap- 
proval of the Messiah because ot hi* 
faithfulness, he uses such language as 
the following: "God, thy God, hath 
anointed thee with the oil of glad- 
ness above thy fellows." Ps. 45: 7. 
The apostle Paul, in setting forth 
the rich effusions of the Holy Spirit 
given unto believers, says: "Now 
he which establisheth us with you 
in Christ, and hath anointed us, is 
God." 2 Cor. 1 : 21. The honorable 
dead were also anointed. Mark 16:1. 



Hence, Mary, in using the ala- 
baster-box of very precious ointment, 
which she had procured, gave the 
strongest manifestation that she 
could have given, of her love and 
attachment to our blessed Lord, and 
of her admiration of his exalted 

And she did not misapply her 
emblematic ointment. She knew 
the Divine character on whom she 
bestowed her marks of honor. She 
was iu\]y assured, that he was the 
Chosen of God and the Savior of 
the world, and therefore worthy of 
the highest honor and respect. But 
not only so. She had obtained spe- 
cial, personal favors from him, and, 
consequently, felt that she was un- 
der special obligations to him. She 
sat at his feet, and heard his word. 
And she was neither the careless, 
nor the forgetful hearer. The great 
Teacher's words carried light to her 
understanding, and conviction to her 
heart. She recognized him as a 
teacher come from God, and there- 
fore believed his sayings were 
•'worthy of all acceptation. " The 
simplicity of his manner, the amia 
bility of* his Spirit, and above all, 
the divine unction of his words 
which fell with power upon her 
listening ears, and entered her hum- 
ble and honest heart, were effectual 
in bringing this daughter of Abra- 
ham to a knowledge of "the true 
God and Jesus Christ whom he had 
sent." She became convinced that 
the life that Jesus taught in his doc- 
trines, and exemplified in his own 
conduct, was the only life that was 
worthy the attention of intelligences 
marked for the destiny, that human 
beings are, and that bear the solemn 
responsibility that the offspring of 
God do. She therefore chose the 

good part, and felt within herself 
that this was the most valuable of 
all her possessions. She also felt 
assured that the divine power which 
bad brought her into the new life 
which she now experienced, was 
able to " keep her from falling and 
to present her faultless before the 
presence of his glory with exceed- 
ing joy-" 

But it was not only the favor of 
a new life to which she had been 
raised, which opened to her new 
sources of enjoyment far superior to 
what she had ever experienced be- 
fore, that made her grateful heart 
anxious to confer on her heavenly 
Benefactor the highest honor she 
had it in her power to do. She had 
another, and a strong reason for 
her love and gratitude to our Lord. 
He had raised from the dark grave, 
and from the offensive surroundings 
of death, and had restored to the 
mournful and desolate home of Be- 
thany, Lazarus, her dear brother. 

One of the most common and 
strongest evidences of genuine Chris- 
tianity is the warm, earnest and sac- 
rificing gratitude that Christians 
feel towards those who have been 
the mean3 of bringing them to the 
" marvellous light of the Gospel." 
And while human agency will be 
duly acknowledged, and ministers 
and other pious friends who have 
helped to bring us to the truth, 
gratefully remembered, to the Di- 
vine Agency, the power of our con- 
version will be justly attributed, 
and to Jesus our Savior, our warm- 
est affections and most valuable sac- 
rifices will be given. 

Will, then, the loving deed of the 
devoted Mary in anointing her Lord, 
be thought extravagant or extraor- 
dinary, though it cost her the nice 


little sum of forty five dol' 
money ? It surely will not, when 
the redemptive price paid by our 
Redeemer for the salvation of our 
raee is taken into consideration. 
Although he could say. "the silver 
is mine, and the gold is mine," and 
although be eould command the 
treasures of earth, with no amount 
of these eould he redeem the souls 
of men. The price paid by him for 
our redemption, was nothing iess 
than his own precious blood, "He 
.gave himself for its, that he might 
redeem us from ail iniquity." Where 
then the suffering and sacrifice of 
Christ are properly appreciated, and 
where the self-sacrificing spirit of 
Christ is possessed by men and wo- 
men professing his name, precious 
ointment, and precious things of any 
kind, and even precious life itself, 
will not be withheld, if the Lord's 
purposes can be subserved, or his 
honor promoted by them. If Mary's 
sacrifice was extraordinary, it was 
because her love was extraordinary. 
And those that wondered at her ex- 
travagance, neither understood the 
strength of her affections nor the 
worthiness of him ou whom her 
gift was bestowed. 

"To what purpose is this waste?" 
said the treaeherous and covetous 
Judas; and the other disciples, or 
some of them at least seem to have 
caught the spirit of murmuring, 
from their unfaithful brother. So 
likely are "evil communications to 
corrupt good manners/' It was not 
at all becoming for Judas to pro- 
nounce so soon upon the merits of 
the work of Mary, as his Lord was 
present and stood in the relation to 
the work he did. He should have 
waited to hear what the Master 
would saj. Had Judas forgotten 

thecircumstanee that when our Lord 
performed a miracle and fed the 
multitude, he then said to the dis- 
ciples, "gather up the fragments 
that remain that nothing be lost"? 
Had there then been extravagance 
or waste in the deed of this fenal 
disciple, the Savior would have no- 
ticed it, and administered a reproof. 
But as the heart of Judas was not 
right, he practiced dissimilation, and 
sought to hide his desire for the mo- 
ney that the ointment might have 
been sold for, under the sembluijc 1 
of charity to the poor. 

" To what purpose is this waste! " 
What strange and wild conclusions 
does the human mind come to, whes. 
warped by prejudice and we&kenec 
by sin! "The heart is deceitful 
above all things, and desperately 
wicked." Jer. 17: 9. And hence the 
admonition, "lean not unto thine 
own understanding," Ps. 3: o. But 
notwithstanding this precept, and 
the picture of the wickedness of the 
human heart drawn by the pencil of 
inspiration, too many follow the 
dictates of their own hearts, in de- 
ciding the moral character of their 

In the erroneous judgment pro- 
nounced upon the conduct of the 
female disciple of Bethany, when 
she anointed the Lord with her box 
of ointment, wo have one of the 
many cases in which the world 
either from ignorance, or from s. 
still more criminal cause, has misre- 
presented the motives and miscon- 
strued the actions of Christians, 
Actions that are right in themselves, 
and whose object is of the best and 
purest character, are frequent^ noC 
only misunderstood, but misrepre- 
sented. A jealous, malicious, or an 
envious spirit, will put a false color 



upon any action. When Paul was 
uttering words of truth and sober- 
ness — words of heaven's own in- 
spiration, Felix attributed those 
words to Paul's madness. Let us 
not think it strange then, should our 
purest motives be condemned, our 
best actions falsified, and our holiest 
principles denied. The governing 
spirit of the world is ignorant, sel- 
fish, and unjust. Christians are 
strangers in the world, as well as 
pilgrims. Alas for us, if the world 
were to be our judge. But it is not. 
He is to be our judge, who judged 
Mary. And he can, and will, put 
the proper construction upon all our 
actions, and trace those actions to 
their proper motives. 

"When Jesus understood it. he 
said unto them, why trouble ye the 
woman? For she hath wrought a 
good work upon me." The ignorant 
and selfish spirit of Judas, had pro- 
nounced the action of Mary a ivaste; 
the Lord pronounced it a good work. 
That time and property, and those 
talents which are devoted to the 
Lord, are not wasted, but most fru- 
gally and profitably spent. That 
conduct which the Lord approves 
of is right, whatever may be the 
judgment of the world upon it. Our 
Lord did not only vindicate and 
justify the action of Mary, but he 
also labored to preserve the calmness 
and serenity of her mind, which she 
felt upon the performance of a plain 
duty. " Why trouble ye the wo- 
man ? " said he to those that would, 
by their impropriety, fill her mind 
with doubt and confusion. Hers at 
that moment was not a false peace 
of mind, but the true and real, that 
which the soul that confides in, and 
loves Jesus, feels when in holy fel- 
lowship with him. And he cautioned 

those of his disciples to whom he 
spake, against disturbing that quiet- 
ness of mind which Mary then was 

That our Lord was not wanting 
in his regard to the poor, his pre- 
vious life and teaching had most 
conclusively proved. But, apparent- 
ly fearing that the spirit that was 
then present, and which miscon- 
strued the conduct of Mary, might 
also misconstrue his own conduct or 
words, he takes the opportunity of 
speaking again in behalf of the poor, 
by saying, " ye have the poor al- 
ways with you"; meaning by this 
language, that opportunities would 
not be wanting, lor contributing to 
the wants of the poor. But was the 
simple statement that opportunities 
would not be wanting, for them to 
contribute to the poor, enough to 
teach them their duty in respect to 
this matter? It was enough on that 
occasion. The teaching of Christ, 
in connection with the spirit of 
Christianity, clearly show, that op- 
portunities to do good, carry with 
them obligations to do so. In other 
words, whenever we have an oppor- 
tunity to do